LIBRARY OF CONGRESS. 

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UNITED STATES OF AMERICA. 



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THE CATHOLIC FAITH 



OR 



Doctrines of the Church of Rome Contrary to Scripture 
AND THE Teaching of the Primitive Church 



BY 



/ 



JOHN HARVEY TREAT, Esq. 



AUTHOR OF NOTES ON THE RUBRICS, ETC. 



WITH AN INTRODUCTION BY 
Rev. J. A. BOLLES, D. D. 




Published by 

THE BISHOP WELLES BROTHERHOOD 

NASHOTAH, WIS. 




if 



Entered, according to Act of Congress, in the year 1886, by 

G. H. Houghton Butler, 

In the Office of the Librarian of Congress, at Washington, D. C. 



INTRODUCTION 



In the somewhat remarkable review of "The Faith of Catholics" by the editor of 
the Literary Churchman, the following passage occurs : " This is a very thorough mode 
of treatment, and we venture to suggest that the best way to answer this book is to pro- 
duce a corresponding treatise of equal thoroughness on the other side." At once, on 
reading this, my mind reverted to a work by John Harvey Treat, Esq., the manuscript 
of which, so far as he had then gone, was submitted to my inspection more than twenty 
years since, and which when published will more than meet the demand of the reviewer. 

According to my best recollection, the plan of Mr. Treat then was to arrange side 
by side the Catholic Faith and the Roman Faith, with an inexhaustible catena of 
authorities upon every point, and so thoroughly collated as to defy the cavils of doubt 
and criticism. The MS., of course then unfinished, was in my possession for several 
weeks, and I took special pains to call the attention of the clergy to it, and also some of 
the learned laymen of Boston ; nor shall I ever forget the enthusiastic praise with which 
the late Richard H. Dana, Esq., returned it to me ; for he hesitated not to say that 
"If the plan could be fully carried out, it would be the best contribution which the 
American Church could possibly lay upon the Altar of Religion and learning." More- 
over, to those of us who knew the singular and more than heroic devotion of Mr. Treat 
to the study of the Fathers and of Ecclesiastical History at the fountain head, there was 
a prevailing conviction that God had raised him up for that special work which no other 
man could do ; as no other man but a Cruden could have compiled the Concordance. 
From that time to the present I have been looking for his book, and have received the 
occasional pamphlets from his own press, worked by his own hands, and the " Notes on 
the Rubrics," as only the advance sheets and harbingers of the great work yet to come. 

Immediately upon reading the review of Capel, to which I have referred, I wrote 
to Mr. Treat, calling his attention to the extract that I have made, and asking for in- 
formation in regard to his work, the MS. of which I had seen so many years ago. To 
this letter he responded as follows : " I saw by the papers some time since that Capel 
was soon to put forth an edition of Berrington and Kirk's ' Faith of Catholics.' I have 
had for many years the first edition in one volume. The book is a very excellent one 
in many respects, as the chapters on the Authority and Unity of the Church, where a 
Churchman would find just what he believes. But at the same time, the book is a very 
misleading one. The authors were moderate Roman Catholics, and state the minimum 
of belief in that Church. For instance, to prove Transubstantiation they cite Fathers 
who teach the Real Presence ; to prove Invocation of Saints, passages which teach that 
the Saints are to be honored : to prove Purgatory, they cite Prayers for the Dead, ths 
Intermediate State, and those Fathers who taught that according to ist Corinthiane 
there would be a Purgatory of fire at the day of judgment, though not giving the 
passages which state that the Blessed Virgin herself, the Apostles, and all men would 



11 INTRODUCTION. 

have to pass through that fire. If you have seen that book, you are already aware of 
those things. I wonder that the reviewer did not see through them. * * * j have 
a complete Catena of the Fathers on all these points : as . Invocation of Saints, 
Immaculate Conception, Assumption and Worship of the Blessed Virgin Mary ; on 
Purgatory, the Intermediate State, Prayers for the Dead, the Purging fire at the Day of 
Judgment, and how it differs from the doctrine of Purgatory, the late origin of the 
doctrine of Purgatory, etc. I would like much to publish these books, but am unable 
to do so myself. They might be published in parts, like those I sent you some years 
ago. Any one who will publish them may have the MS. and welcome." 

;My object in making this quotation and in the foregoing history, is simply to show 
my connection with the work and how I became so deeply interested in its publication. 
That the original plan may be fully carried out, and the faithful and devoted layman of 
the Church, who is the author, be in some degree rewarded for his life-long labor and 
study in that department of learning, is my most earnest prayer ; nor have I any doubt 
that The Catholic Faith will eventually become as much a standard work as any 
that can be named for the use of theological students and for the clergy. 

TAMES A. BOLLES. 



PUBLISHER'S NOTICE. 



This volume, with the exception of the last article, is the result and outcome of 
years of hard and conscientious literary labor on the part of the author, John Harvey 
Treat, Esq. The research necessary for the accurate compilation of a work of this 
nature, must be apparent even to the casual reader. To the theological student and the 
clerg}', the book will commend itself as throwing much light on the controversy between 
the Anglican and Roman branches of the Catholic Church. 

The manuscript for this work was originally prepared for the author's own use, and 
not with a view to publication. At the solicitation of friends, Mr. Treat consented to 
its publication by the Bishop Welles Brotherhood, of Nashotah, Wis., who undertook 
to have it printed in a series of pamphlets. After the issue of the first pamphlet, it was 
decided to adopt the book form, as being more permanent and suitable to a work of this 
character. The Brotherhood then requested me to superintend its publication, which I 
have done with the assistance and co-operation of the author. The last article, on 
Papal Infallibility, I prepared at Mr. Treat's request, and for the same I am alone 
responsible. 

The aim and purpose of The Catholic Faith is to show that the modern Roman 
dogmas are at variance with the teachings of Scripture, of the Fathers, and the writings 
of the more Catholic-minded members of the Church of Rome. 

In a work of this nature, even with the most careful proof-reading, it has been 
impossible to prevent typographical errors. It is believed, however, that all errors of 
this kind have been noted in the Corrigenda. 

We bespeak for The Catholic Faith a cordial reception at the hands of the 
clergy, and a merited recognition and commendation from the Church press. 

G. H. Houghton Butler. 



PREFACE 



Some twenty-five years since, while an undergraduate at Harvard, I made a large 
collection of extracts from the Fathers and ecclesiastical writers, illustrating the faith 
and practice of the Primitive Church. Having arranged these selections in the manner 
in which they are now published, they were laid aside. Not many years ago a few of 
the smallest tracts were printed for private distribution. When it began to be an- 
nounced through the papers that Monsignor Capel was about to issue a new edition 
of -Berrington and Kirk's " Faith of Catholics," a venerable Priest of the Church, 
Dr. Bolles, of Cleveland, Ohio, formerly Rector of the Church of the Advent, Boston, 
Mass., who had known of my undertaking almost from the first, and had always 
manifested a deep interest in it, wrote me, urging the immediate publication of the 
collection. 

Not having time to attend to the matter myself, I offered, gratuitously, such of my 
MS. as it was thought desirable to print to the proprietors of the Nashotah Scholiast 
(now the Church Scholiast), who have undertaken to publish them, the profits to be 
devoted to the school at Nashotah, which has done so much for the Church. 

The plan adopted has been to give the Roman Catholic side of the argument in 
the words of approved writers of that Church, and the extracts from the Fathers and 
ecclesiastical writers in the original languages, with a literal translation, without note 
or comment, save in a very few instances. The book is intended to serve as an armory, 
or text-book, from which weapons can be taken as needed. 

And now, a few words in regard to Berrington and Kirk's "Faith of Catholics." 
In 1812 the Rev. Joseph Berrington and the Rev. John Kirk published a book entitled 
"The Faith of Cathohcs." In 1830, after the death of the Rev. Mr. Berrington, the 
Rev. Mr. Kirk issued a second and enlarged edition of the work. In 1846 the Rev. 
James Waterworth published a third edition, greatly enlarged, in three volumes instead 
of one. He claims to have read all the works of the Fathers — having devoted four 
years to his task — and made a new translation, besides omitting sundry spurious passages 
found in the previous editions. The plan of the work, however, was not altered. And 
now we have a fourth edition, put forth by Monsignor Capel. 

This book appears to be a very fair one indeed, and so it is in many respects. 
Messrs. Berrington and Kirk were very liberal Roman Catholics, and give the minimum 
of what is held by the Roman Church in theory rather, instead of what is held as a 



IV PREFACE. 

matter of practice. The propositions on the Authority, the Unity, the Visibility, the 
Infallibility, the Indefectibility and the Apostolicity of the Church, and some others, 
are in full accord with the views of all loyal Churchmen. They are not at all doctrines 
peculiar to Rome, but are also the teaching of the Anglican Church. 

There are other propositions which are very misleading, and g^ve an entirely wrong 
impression. For instance, to prove Transubstantiation passages are cited from Holy 
Scripture and the Fathers which merely teach the Real Presence — having no connection 
whatever with Transubstantiation — which is the doctrine of the Anglican Church as 
well as of the Catholic Church in all ages. In proof of Purgatory are cited Prayers for 
the Dead, taken from the ancient Liturgies, where prayer is ofifered for all the Saints 
and the Blessed Virgin herself — which latter passage is mostly suppressed — and the 
doctrine of a purgatorial fire at the Day of Judgment, held by some of the Fathers, and 
through which all, even the Apostles and tjie Virgin herself, must pass ; none of which 
things teach the Roman doctrine of Purgatory at all. In proof of the Invocation of 
Saints and Angels this proposition is laid down, that the Saints in Heaven pray for us, 
which, be that as it may, is a very different thing from our praying to them. Some 
spurious passages are cited, but the language of genuiue passages from writers of the 
fourth century, when, as all who are acquainted with those times know, reverence for the 
Saints had in very many cases degenerated into a mild form of invocation, is far re- 
moved from the shocking expressions used in the " Glories of Mary," gathered by a 
canonized Saint, Liguori, and other approved books of devotion. Nothing is said of 
the Immaculate Conception and the Infallibility of the Pope, as they were not doctrines 
of the Roman Church in 1812, when this book was first published. 

In reviews of the book which I have seen, the misleading character of " The Faith 

of Catholics " is entirely overlooked. One writer tells us that it is plain that the Fathers 

were not Protestants, whatever else they were, which is very true ; neither were they 

Roman Catholics. 

J. H. T. 



CORRiaENBA. 



Page 9. For al read all. 

29. " canceling read canceling. 

29. ' Belethus read Beleth. 

31. " oppose read opposed. 

34. " especlialy read especially. 

43. " voluptiousness read voluptuousness. 

48. " Gelasius read Gelasius I. 

48. " gave it read gave it to. 

lOi. Insert Hosea 12:4 before Century IV. 
102. " The Church of Rome after Chapter II. 

102. For he read He. 

102. Insert The Catholic Church after extract from Becanus. 
113. " " " " Chapter III. 

122. " " " " Chapter IV. 

164. For Athansius read Athanasius. 

176. " antetype read antitype. 

195. " Rupertus read Rupert. 

196. " distinguish read distinguished. 
205. " compell read compel. 
205. " Chapter VIII. 7'ead Chapter IX. 
215. Insert The Catholic Church after Chapter X. 
243. For Magistor read Magister. 
261. " Ench. read Euch. 
282. Insert Century IV. after Matt. 12 : 32. 
319. For fullness read fulness. 
344. " divested read divested. 
359. " blessen read blessed. 
366. " Senensis read of Sienna. 

391. " Chiefeft read chief est. 

392. " TliXvoXi read IJavXoi. 
397. Inse7-t Century V. before Gaudentius. 
420. For Petus read Petrus. 
424. " ftom 7'ead from. 
426. Insert Century IV. before St. Jerome. 
430. For ftaXiXidi read jia6iki8i. 
459. " Translated read Translation. 
480. " perogative read prerogative. 
508. " concord read concord. 
528. " publibly read publicly. 
536. " belive read believe. 
538. " Commentory read Commentary. 



THE IMMACULATE CONCEPTION OF THE 
BLESSED VIRGIN. 



THE CHURCH OF ROME. 

By the term "Immaculate Conception of the Blessed Virgin," the 
Church of Rome means, not that our Saviour was conceived and born 
without sin, as many Protestants think, but that the Virgin herself was 
conceived and born without original sin, so that never for an instant was 
she subject to the influence of sin. It was, therefore, impossible for her 
ever to commit any actual sin, or to err even, in the slightest manner. 

Century XVI. . 
COUNCIL OF TRENT. 

Declarat tamen haec ipsa sancta Syn- Yet this holy Synod declares that it 

odus, non esse suae intentionis, compre- is not its intention to comprehend in this 

hendere in hoc decreto, ubi de peccato decree, where original sin is treated of, 

originali agitur, beatam et immaculatam the blessed and immaculate Virgin Mary, 

Virginem Mariam, Dei genitricem, etc. — Mother of God, etc. 
Sess. 5, Decret. de pec. orig., n. 5, p. 20. 

Century XIX. 
PIUS IX., BISHOP OF ROME. 

Declaramus, pronunciamus et defini- We declare, pronounce and define, that 

mus, doctrinam, quae tenet, beatissimam the doctrine which holds that the blessed 

Virginem Mariam in primo instanti suae Virgin Mary at the first instant of her con- 

conceptionis fuisse singulari omnipotentis ception,. by a singular privilege and grace 

Dei gratia et privilegio, intuitu meritorum of God Almighty, in virtue of the merits of 

Christi Jesu Salvatoris humani generis, ab Jesus Christ, the Saviour of mankind, was 

omni originalis culpae labe praeservatam preserved free from all stain of original 

immunem, esse a Deo revelatam, atque sin, has been revealed by God, and there- 

idcirco ab omnibus fidelibus firmiter con- fore should firmly and constantly be be- 

stanterque credendam. — Bulla, Dec. 8, Heved by all the faithful. — Translated in 

1854, p. 28, Acta Pii Papae IX., Paris, Offic. Doc, p. 95. 
ed. 1884. 



2 THE CATHOLIC FAITH. 

J. D. BRYANT. 

There has existed in the Church, from its commencement, a dogma, 
which, fondly and lovingly cherished in the Catholic heart, foreshadowed 
in Sacred Scripture, spoken of by Apostles, Evangelists, Saints and 
Martyrs, has from various causes remained until now without that solemn 
definition which renders it essential to faith. That dogma is the Im- 
maculate Conception of the Most Blessed Virgin Mary, Mother of God. 
— The Immac. Concep., Pref., p. xi. 

But [by the Immaculate Conception] it is meant that, at the very 
moment of her conception, when the soul of the Blessed Virgin was 
infused into her body, special preventing grace, participating, as it 
were, in the act of her creation, was present and exempted her from the 
slightest stain of original sin ; so that it could not be said that sin had 
dominion over her for the least interval of time. — lb., p. 37. 

The Acts of the Martyrdom of St. Andrew are cited on page 77 : 

Et quoniam de immaculata terra fac- And, moreover, as the first man was 

tus fuerat homo primus, — necessarium created from immaculate earth, it was 

fuit, ut de immaculata Virgine nasceretur necessar}' that from an Immaculate Virgin 

perfectus homo, Filius Dei, etc. — Act. et should be born a perfect man, namely, the 

Mart. S. Andreae, col. 1226, B., Greek Son of God. — P. 77. 
col. 1225, B., Pat. Gr. T. 2. " 

The authority of the Apostle Andrew, Roman Catholics think, is 
sufficient to establish the Immaculate Conception. But if they are so 
eager and willing to receive the words of the Apostle to establish one 
doctrine, they ought as readily and cheerfully to receive his authority 
when it establishes another. In these same Acts the Apostle holds the 
doctrine of the Greek Church on the Procession of the Holy Spirit. 
This doctrine the Church of Rome pronounces a most dangerous error, 
and for centuries has labored in vain to convince the Greeks that they 
do not hold the Catholic doctrine on this point. 

Pax vobis et omnibus qui credunt in Peace be unto you and to all who 

unum Deum, Perfectam Trinitatam, — believe in one God the Perfect Trinity. — 

verum Spiritum Sanctum procedentem ex the true Holy Spirit proceeding from the 

Patre et in Filio permanentem. — Id., col. Father and continuing in the Son. 
1218, A., Greek col. 1217, A., lb. 

Cardinal Bellarmine says that he knew a great man who called these 
Acts into question, and that they were vigorously disputed by grave and 
learned men before they were received. The ancients knew no such 
Acts. There were Acts of St. Andrew which were numbered among the 
Apocrypha by Gelasius, Bishop of Rome, but they were not these modern 



THK CA'moi.R- FAiril. 3 

Acts. These later Acts were never cited by any one before the yth or 
8th century. Petrus Damianiis, Lanfranc, and S. fjernard in Serm. in 
Vigil. Sancti Andreae, cite them, (ireat stress is laid on the fact that 
these Acts exist in Greek as well as in Latin ; just as if spurious pieces 
did not exist among the (Greeks as well as among the Latins. 

THE NE W MONTH OE MAR Y. 

'' Mary's extraordinary privilege consisted, not only in being pre- 
served from all actual sin and imperfection, — so that she never offended 
(iod by any sin, however light, and was ever docile to the inspirations 
of grace, — but also, in being pure and free from the guilt of original 
sin, even in her very conception." — Page 42. 

scripturp:. 

Cien. 3:15. I will put enmities between Cien. 3:15. And I will put enmity be- 

thee and the woman, and thy seed and her tween thee and the woman, and between 

seed : she shall crush thy head, and thou thy seed and her seed ; it shall bruise thy 

shalt lie in wait for her heel. . head, and thou shalt bruise his heel. 

EXAMINATION OF CiEN. 3 : 15. 
The reading of the Vulgate is "ipsa conteret, " — she shall crush 
The pronoun her in the original Hebrew refers to the Seed of the woman 
Many ancient Codices of the Vulgate, as well as many of the Latin Fa 
thers, read " ipse. " The Septuagint, of the version of Sixtus V., an. 1587 
reads " aJro'. " The Greek Fathers read " avro^ " generally. Where 
the Vulgate reads "ipsa" (she) the Fathers often referred it to "Ecclesia, 
the Church, and not to Mary. 

Century II. 

JUSTIN MARTYR. 

Kal did ravrr/^ ytyevvr/rai ov- And by her He was born, concern- 

ro?, TTspi ov rdi ro6avTa<i rpa(pd<^ ing Whom we have shown that so many 

d7t£8Eica/.iEV EipTJdOa?, <5z' ov 6 OsoS passages of Scripture was spoken, through 

Tov re ocpiv nai rov^ of.ioioaHEvza^ Whom God destroys the serpent, and 

dyyEXXov'iKaidvfipooTiov'iKaraXvEi. angels and men like him. 
— Dial, cum Trypho, n. 100, col. 712, Pat, 
Gr. T. 6. 

IRENAEUS, BISHOP OF LYONS. 

Quapropter inimicitiam posuit inter Wherefore He placed enmity between 

serpentem et mulierem, et semen ejus, the serpent and the woman, and her seed, 

etc. — quoadusque venit semen praedestin- — until the Seed, Which was the offspring 

atum calcare caput ejus, quod fuit partus of Mary, came, which was predestined to 

Mariae. — Contr. Haer. L. 3, c. 23, n. 7, tread under foot his head, 
col. 964, Pat. Gr. T. 7. 



THE CATHOLIC FAITH. 



Ipse tuum calcabit caput, et tu obser- 
vabis calcaneum ejus. Et inimicitiam 
banc Dominus in semetipsum recapitula- 
vit, de muliere factus homo, et calcans 
ejus caput ; quemadmodum in eo, qui 
ante hunc est, libro ostendimus. — lb., L. 
4, c. 40, n. 3, col. 1 1 14. 

Et inimicitiam ponam inter te, et 
inter mulierem, et inter semen tuum, et 
semen ejus ; ipse tuum observabit caput, 
et tu observ'abis ejus calcaneum. 

Praeceptum ejus perfecit Dominus, 
factus ex muliere, et destruens adversarium 
nostrum. — lb., L. 5, c. 21, n. i, 2, col. 
1179, iiSo. 



He shall tread upon thy head, and 
thou shalt lie in wait for His heel. And 
this enmity the Lord recapitulated in 
Himself, being made man of a woman, 
and trampling upon his head; as we have 
shown in the preceding book. 

And I will place enmity between thee 
and the woman, and between thy seed, 
and her seed ; He shall observe thy head 
and thou shalt he in wait for His heel. 

The Lord accomplished His precept, 
being made of a woman, and destroying 
our adversary. 



THEOPHILUS, BISHOP OF ANTIOCH. 



Avro [dTrep/.icr] 6uv rr/pjjdsi Tr]v 
KEq^aXi^v yKai 6v avrov rrjpjj6Ei<^ rr/v 
TCrepvav. — Ad Antol. L .2, n. 20, col. 
1085, Pat. Gr. T. 6. 



It (the seed) shall observe thy head, 
and thou shalt lie in wait for his heel. 



One Codex reads avro.?. 



Century III. 

THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE. 



Hoc semen praedixerat Deus de mu- 
liere procedere, quod calcaret caput dia- 
boli. — Ipse tuum observabit caput, et tu 
observabis calcaneum ejus. — Testimon., 
L. 2, c. g, p. 40. 



God had declared before that this 
seed, which should tread under foot the 
head of the devil, should proceed from a 
woman. — He shall observe thy head, and 
thou shalt he in wait for His heel. 



Century IV. 

ST. JEROME, PRIEST. 



Ipse servabit caput tuum : et servabis 
ejus calcaneum. Melius habet in He- 
braeo : ipse conteret caput tuum ; et tu 
conteres ejus calcaneum : quia et nostri 
gressus praepediuntur a colubro : et Dom- 
inus conteret satanam sub pedibus nostris 
velociter. — Quaest, Heb. in Gen. 3, p, 
379. D- T. 3. 



He shall observe thy head, and thou 
thou shalt lie in wait for His heel. The 
Hebrew has it better : He shall bruise 
thy head, and thou shalt bruise his heel : 
because also our steps are hindered by 
the serpent, the Lord even shall bruise 
satan under our feet shortly. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE 

AvTo'i 60V Trjpr/6Ei uecpcxXrfVj nai 
6v T7}prj6Ei<, avrov Ttrepvav. — Hom. 
17 in Gen. 3, c. 5, p. 167, c. T. 4. 



He shall observe thy head, and thou 
shalt lie in wait for his heel. 



THE CATHOLIC FAITH. 



Century V. 
PETER CHRYSOLOGUS, BISHOP OF RAVENNA. 



Ipse servabit caput tuum, etc. — v^erm. 
173, de I). Joan. Bapt., col. 653, B., Pat. 
Lat. T. 52. 



He shall observe thy head, etc. 



LEO THE GREAT, BISHOP OF ROME. 



Deus enim omnipotens et clemens, — 
statim ut nc.5 diabolica malignitas veneno 
suae mortificavit invidiae, praeparata reno- 
vandis mortalibus suae pietatis remedia 
inter ipsa mundi primordia praesignavit ; 
denuntians serpenti futurum semen mulie- 
ris quod noxii capitis elationem sua virtute 
contereret ; Christum scilicet in carne ven- 
turum, Deum hominemque significans, etc. 
— Serm. 22, al. 2T, in Nat. Dom. ii, c. I, 
col. 194, a., Pat. Lat. T. 54. 



For the almighty and compassionate 
God, as soon as diabolical malignity had 
brought death upon us by the venom of 
his envy, foretold the remedies of His 
piety prepared for renovating mortals at 
the very beginning of the world, threaten- 
ing the serpent with the Seed of the 
woman, which should crush with its 
power the pride of his noxious head ; sig- 
nifying, forsooth, that Christ should come 
in the flesh, both God and man, etc. 



Century VI. 

PROGOPIUS GAZAEUS. 



Atzo de Tov ytvovi eii ftspov 
/laredTTf yero'i 6 Xoyo'i' &5? yap Trpo? 
ryv yvvcxlxa ndvva kxElva iXeyaro- 
I'vr da, Ovro? 6ov, (p7j6i, ry]pi)6ai 
KEcpaXy^v. '^Edei yap Ttapi idsv ri/sdd- 
f)ar a6re pa<i Xay a6fjai r6/'Ex^J(xv Srjdoo- 
cj? dr drcdr?/^ x^P^^ /.ir'iyerTjrai- itapi 
8a TOV dvdp6> dra ovh d7tarf/fievro<^, 
Hard Tj'fv TOV HavXov cpoai'jjv, /\.a- 
yadhaiy Avvoi 6ov Trjpr}6ai xacpa- 
/l?/j^, oj5 i6xvp6? nai aitiTyjdaioTapo^ 
TToXajiiaiv nai cpvXdTTaiy. — In Gen. 
3:15, col. 20S, A., Pat. Gr. T. 87. 



The discourse is changed from one 
gender to another. For as He said all 
this to the woman, He now says : He 
shall observe thy head. It was proper, 
indeed, that it should be said of the 
weaker : I will place enmity, etc. ; that 
there might be no place for deceit. But, 
concerning the man, seeing that he had 
not been deceived, according to the testi- 
mony of Paul, it was proper to be said : 
He shall observe thy head ; seeing that he 
is stronger and better fitted for fighting 
and defence. 



Century IX. 

WALAFRIDUS STRABO, MONK OF FULDA. 



' Ipsa conterit caput tuum, et tu con- 
teres calcaneum ejus,' quia et nostri gres- 
sus praependiuntur a colubro, et Dominus 
conteret Satan sub pedibus ejus. — Gloss. 
Ord. in Gen. 3, col. 95, AB., Pat. Lat. 
T. 113. 



' She shall bruise thy head, and thou 
shalt bruise her heel.' Because also our 
steps are hindered by the serpent, the 
Lord even shall bruise Satan under His 
feet. 



THE CATHOLIC FAITH. 



Century X, 
REMIGIUS, A MONK OF AUXERRE. 



Ipsa conteret caput tuum. Id est, 
Kcclesia 'conteret caput tuum.' — In Gen. 
3: 15, col. 66, C. Pat. Lat. T. 131. 



She shall bruise thy head. That is. 
the Church ' shall bruise thv head." 



Century XI. 

BRUNO ASTENSIS, BISHOP OF SEGNl. 



Conterit autem ecclesia ipsius caput, 
etc. — Ipse vero invalidiatur calcaneo ejus, 
quia nisi recte incedat, et in boni operis 
itinere firmiter gradiatur, mox earn inva- 
dit, et quasi titubantem supplantare et 
dejicere nititur. — Expos, in CJen. 3, col. 
170, Pat. Lat. T. 164. 



But the Church bruises his head, etc. 
— Vet he shall prevail against her (the 
Church's) heel, because unless she walk 
rightly,, and step firmly in the way of 
good works, he soon invades her, and 
strives to overthrow and cast her down as 
faltering. 



Century XVI. 

THOMAS DE VIO CAJETAXUS, CARDINAL OF S. SIXTUS. 



Ipsa conteret caput tuum, et tu insid- 
iaberis calcaneo ejus. Juxta Hebraeum 
habetur : Ipsum conteret tibi caput, et tu 
conteres ei calcaneum. Non de muliere, 
sed de semine ejus dicitur, quod conteret 
caput Diaboli. — In Gen. 3 •. 15, p. 29, T. i. 



She shall crush thy head, and thou 
shalt lie in wait for his heel. According 
to the Hebrew we have : It shall crush 
thy head, and thou shalt crush his heel. 
Not of the woman, but of her seed, it is 
said that, It shall crush the head of the 
Devil. 



THE CATHOLIC CHURCH. 

In the article on the Worship of the Blessed A^irgin may be found 
many citations from the Fathers charging her with faults and disbelief 
in common with the rest of mankind. - The present article will treat 
exclusively on the subject of original sin as connected with the Immac- 
ulate Conception. The Fathers unanimously declare that Christ our 
Saviour alone was conceived and lived entirely free from the stain of 
sin. None of them, when speaking of sin in general terms, saying that 
it has passed upon all men inasmuch as all have sinned, ever except the 
Virgin, and some of them include her by name among those who are 
born in sin and had need of a Saviour ; as she herself declares in St. 
Luke, I :47: My spirit hath rejoiced in God my Saviour. The Feast 
of her Nativity, or of her Immaculate Conception, was certainly un- 
known in the fourth centurv, as St. Augustine declares that in his time 



rHK CATllOLIC FAITH. 7 

the Church celebrated the Natal days of none but our Lord and St. 
John Baptist, though she commemorated the Passions of the Saints. In 
the ancient Liturgies prayers are offered for her as well as for all the 
holy Patriarchs, Apostles, Saints and Martyrs ; and the ancients believed 
that at the Day of Judgment she, as well as the rest of mankind, would 
have to pass through that purging fire which is to try every man's work. 
(See article on Purgatory, ch. v.) 

The first time we hear of this new dogma is in the twelfth century, 
when at its very birth it was condemned by St. Bernard as at variance 
with reason and Catholic tradition. St. Bernard scouts the idea now 
entertained by the Church of Rome, that "special preventing grace" 
at the very instant of her conception, before she could strictly be said 
to exist, exempted her from the .stain of original sin ; for, he says, she 
could not have been a subject of grace before she had existence. St. 
'Lhomas Aquinas declared it derogatory to the dignity of Christ, in that 
He is the Saviour of all men, to assert that the Blessed Virgin was not 
conceived in sin. St. Bonaventura, who, like St. Bernard, was most 
zealous in his devotion to the Virgin, attributing to her all power, as 
may be seen in his Psalter and other works cited in another article, 
says that she was conceived in original sin and that he has never heard 
any one state to the contrary. This new dogma was condemned on all 
hands, and so the matter would probably have rested had not Duns 
Scotus, in the fourteenth century, taken up and vigorously defended the 
Immaculate Conception. 

St. Antoninus, who was most devoted to the Virgin, in the fifteenth 
century, opposed the new dogma. Even up to the fourteenth century, 
as we learn from Alvarus Pelagius, the Roman Church, though tolerat- 
ing, did not herself celebrate the Feast of the Conception. Scarcely 
eighty years ago Bishop Milner, a favorite author with Roman Catholics, 
declared that the Church did not make the Immaculate Conception an 
Article of Faith, for the reason that neither Scripture nor tradition 
delivered anything clearly on this point. Yet, in 1854, Pius IX. 
declared it an Article of Faith, " fondly cherished in the Catholic heart 
from the beginning," according to Dr. Bryant, which every good Roman 
Catholic is obliged to believe under penalty of eternal damnation. 
What a flood of light must have burst in upon the Roman Church dur- 
ing the last half century I The various opinions on this subject, in 
different ages, may be classed under four heads : 

I. That of the ancient Church, which held that Christ alone was 
conceived, born, and lived, without any sin, and charged the Virgin with 
unbelief in her Son and with doubting, when she saw Him in agony on 



8 



THE CATHOLIC FAITH. 



the Cross, whether He were the Son of God — a mortal sin now in the 
Church of Rome. 

II. That of a later period— about the eleventh or twelfth century — 
that though the Virgin was conceived and born in sin, yet that she wa^ 
sanctified when "the power of the Highest overshadowed her," so that 
afterwards she never comniitted actual sin. 

HI. That of the Schoolmen generally, that she was indeed con- 
ceived in original sin, but sanctified at some period, which they did not 
determine, previous to her birth. 

IV. That of the Church of Rome of the present day, that she, like 
our Saviour, was conceived, born, and lived, without the contamination 
of sin, either original or actual. 



King James' J 'crsion . bCRIrTuRE 

Job 14 : 4. Tl~ vci/j tdrai xaha- 
fju< (XTto fJVTtuvj ovSi £1?, tdv xai 
f-iia't i)}.itpa~: yaw ecu 6 (jlo' avrov 
F.Tti tt)^ YV''- — Ed. Septuag. 

For who will be clean from defile- 
ment? Not one ; even though his life has 
been but a day upon earth. 

Who can bring a clean thing out of 
an unclean ? Not one. — Heb. in King- 
James' Version. 

Ps. 51:5. Behold, I was shapen in 
iniquity : and in sin did my mother con- 
ceive me. 

Eccles. 7 : 20. For there is not a just 
man upon earth, that doeth good, and 
sinneth not. 

Luke I : 46, 47. And Mary said, My 
soul doth magnify the Lord. 

And ray spirit hath rejoiced in God 
my Saviour. 

Rora. 3 : 23. For all have sinned, 
and come short of the glory of Ciod. 



lb. ^ : 12, 



18. Wherefore, as by one 



man sin entered into the world, and death 
by sin ; and so death passed upon all men, 
for that all have sinne4 : 

Therefore, as by the offence of one 
judgment came upon all men to condemn- 
ation ; even so by the righteousness of 
one the free gift came upon all men unto 
justification of life. 



Do nay I ^ersion . 

Job 14:4. Quis enim erit mundus 
absque sorde ? Nee unus quidem, etiam 
si unius diei fuerit vita ejus super terram. 
— Vet. Vers. Italic. 

For who will be clean from defile- 
ment ? Not one ; even though his life has 
been but a day upon earth. 

Who can make him clean that is con- 
ceived of unclean seed ? is it not thou 
who only art ? — Vulg. 

Ps. 50 : 7. For behold, I was con- 
ceived in iniquities ; and in sins did my 
mother conceive me. 

Eccles. 7 : 21. For there is no just 
man upon earth, that doeth good, and sin- 
neth not. 

Luke I : 46, 47. And Mary said, My 
soul doth magnify the Lord. 

And my spirit hath rejoiced in God 
my Saviour. 

Rom. 3 : 23. For all have sinned ; 
and do need the glory of God. 

lb. 5 : 12, 18. Wherefore, as by one' 
man sin entered into this world, and by 
sin death : and so death passed upon all 
men in whom all have sinned. 

Therefore, as by the offence of one, 
unto all men to condemnation : so also by 
the justice of one, unto all men to justifi- 
cation of life. 



THE CATHOLIC FAITH. 



1 Cor. 15 : 22. For as in Adam all 
die, even so in Christ shall all be made 
alive. 

2 Cor. 5 : 14, 15. For the love of 
Christ constraineth us ; because we thus 
judge, that if one died for all, then were 
all dead : 

And that He died for ail, etc. 

Eph. 2:3. Among whom also we all 
had our conversation in times past in the 
lusts of our flesh, fulfilling the desires of 
the i^esh and of the mind ; and were by 
nature the children of wrath, even as 
others. 



1 Cor. 15 : 22. And as in Adam all 
die, so also in Christ all shall be made 
alive. 

2 Cor. 5 : 14, 15. For the charity of 
Christ presseth us : judging this, that if 
one died for all, then all were dead. 

And Christ died for all : etc. 

Eph. 2:3. In which also we all con- 
versed in time past, in the desires of our 
flesh, fulfilling the will of the flesh and of 
our thoughts, and were by nature children 
of wrath, even as the rest. 



We nowhere read in the Scriptures that the Virgin Mary was 
sanctified before her birth ; yet Jeremiah and John the Baptist were. 



jer. I : 5. Before I formed thee in 
the belly I knew thee ; and before thou 
earnest forth out of the womb 1 sanctified 
thee, and I ordained thee a prophet unto 
the nations. 

Luke 1:15. For he shall be great in 
the sight of the Lord, and shall drink 
neither wine nor strong drink : and he 
shall be filled with the Holy Ghost, even 
from his mother's womb. 



Jer. 1:5. Before I formed thee in 
the bowels of thy mother, I knew thee : 
and before thou camest forth out of the 
womb I sanctified thee, and made thee a 
prophet unto the nations. 

Luke 1:15. For he shall be great 
before the Lord ; and shall drink no wine 
nor strong drink ; and he shall be filled 
with the Holy Ghost, even from his 
mother's womb. 



Century II. 

JUSTIN MARTYR. 



Kai ydfj nav yivo'i dyBpaoTtcov 
EvpsfjTjdsrai vito xardpav dr. Kara 
tor v6/uov MoovdiGDi eTtiKardparo'^ 
ydp elpTjTai Ttdi ui ovk e/ujuevsi tv 
roii yEypafj-i^iEvoii er rep fJi/3Xicp rov 
v6/Liov rovTtoirjdaiavrd. Kai ovdei'i 
dKpif3c^<i Ttdrra kitoiT]6ev. — Dial, cum 
Trypho, n. 95, col. 701, Pat. Gr. T. 6. 



For the whole human race, was found 
to be under a curse. According to the 
law of Moses every one is called accursed 
who does not remain in those things which 
are written in the book of the law, to do 
them. And no one has done them al 
exactly. 



TITUS FLAVIUS CLEMENT, PRIEST OF ALEXANDRIA. 



Aid rovro ydp xai /.i6vo<s Kpiry^, 
on dvaf.idpryro'i jliovo?. — Paed. L. i, 
c. 2, p. 80, A. 

]Vlovo<5 ydp dvajiidprTjroS avfo'^ 
6A6yo<:. — lb. L. 3, c. 12, p. 262, C. 



For on this account even He is sole 
Judge, because He alone is without sin. 

For the Word ?lone is without sin. 



lO 



THE CATHOLIC FAITH, 



TRRrULLIAN, PRIEST OF CARTHAGE. 



Sciebat dominus se solum sine delicto 
esse. — De Orat., c. 7, p. 5, Pars 2. 

Soli enim dei filio servabatur sine de- 
licto permanere. — De Praescrip. Haeret., 
c. 3, p. 2, Pars 3. 

Solus enim Deus sine peccato, et solus 
homo sine peccato Christus, quia et Deus 
Christus. — De aniraa, c. 41, p. 226, Pars 4. 



The Lord knew that He alone was 
without offence. 

For it was reser\-ed for the Son of 
God alone to remain without sin. 

For Ciod alone is without sin. and 
the man Christ was without sin, because 
Christ is God also. 



Century III. 

ORIGEN, PRIEST OF ALEXANDRIA, 



A8vvarov eirai ovroo^ drhfjoitoy 
dva/.idprr/Tov. Tuvro Se qjcxf.iEv, v- 
TCEzaipov'jiievov rov xcxra r6v^Ij/6ovv 
voovf-ievov dvOfjGOTtov o? djuapriav 
ovK e7toi7]6e. — Contr. Gels., L. 3, c. 62, 
col. looi. B. G., p. II. 

Quod si placet audire quid etiam alii 
sancti de ista nativitate sensuerunt, audi 
David dicentem ; In iniquitatibus, inquit, 
conceptus sum, et in peccatis peperit me 
mater mea ; ostendens quod quaecunque 
anima in carne nascitur, iniquitatis et 
peccati sorde polluitur : et propterea dic- 
tum esse illud, quod jam superius memo- 
ravimus : quia nemo mundus a sorde, nee 
si unius diei sit vita ejus, — Hom. 8 in 
Levit., c. 3, col. 496, A., Pat. Gr. T. 12. 

Solus ergo est Dominus et Salvator 
noster Jesus Christus qui peccatum non 
fecit. — In Cant. Cant. L. 3, col. 183, B.. 
Pat. Gr. T. 13. 

Si igitur aiunt eum absque peccato 
dici, qui nunquam peccaverit, et nos as- 
sentimus, nullum absque peccato, quia 
omnes homines aliquando peccavimus, 
licet postea virtutem secuti sumus. — 
Hom. 2 in Luc. 1:6, col. 1805, BG., lb. 

Note by the Editors. — Monendus 
est lector Mariam Virginem speciali Dei 
privilegio ab hac exemptum censura ; 
ideoque monendus, quia Origenes, ut in- 
ferius ad homil. 14 dicendum est, ipsam 
quoque sub hac omnium hominum infirm- 
itate impie annumerat. col. 1805, D. lb. 



It is impossible for a man to e.Kist 
who is sinless. But this we say, except- 
ing the man assumed by Jesus, Who did 
no sin. 



But if it please you to hear what other 
saints also have thought concerning this 
nativity, hear David saying : In iniqui- 
ties, he says, was I conceived, and in sins 
did my mother bear me ; showing that 
whatever soul is born in the flesh, is pol- 
luted with the defilement of iniquity and 
sin : and on this account is that said, 
which we have just mentioned above, that 
no one is clean from defilement, neither if 
his life be of but one day. 

It is, therefore, our Lord and Saviour 
Jesus Christ alone Who did no sin. 



If, then, they say that He is called 
sinless, who never sinned, we also assent 
that no man is without sin, because all of 
us men have at some time sinned, though 
afterwards we strove to attain to virtue. 

The reader must be admonished that 
the Virgin Mary, by the special privilege 
of God, was exempt from this censure : 
and therefore he must be admonished, 
that Origen, as must be said below at 
homily 14, impiously includes her also 
under this infirmity of all mankind. 



THE CATHOLIC KAITH. 



I I 



' Cum jam impleti essent dies purga- 
tionis eorum secundum legem Moysi, dux- 
erant eum Jerosolymam.' Propter purga- 
tionem, inquit, eorum. Quorum eorum? 
Si scriptum esset propter purgationem 
ejus, id est, Mariae quae pepererat, nihil 
quaestionis oriretur, et audacter dicere- 
nius, Mariam, quae homo erat, purgatione 
indiguisse post partum. Xunc vero in 
eo quod ait, ' dies purgationis eorum,' non 
videtur unum signiticare, sed alterum, sive 
plures. Ergo Jesus purgatione indiguit, 
et immundus fuit aut aliqua sorde pol- 
lutus. Temerarie forsitan videor dicere, 
sed Scripturarum auctoritate commotus. 
Vide quid in Job scriptum est : nemo 
mundus a sorde, nee si unius quidem diei 
fuerit vita ejus. Non dixit, nemo mun- 
dus a peccato, sed nemo mundus a sorde. 
— Hom. 14 in Luc, c. i, col. 1S34, A. 



Si scandalum in Domini passione non 
passa est [Maria], non est mortuus Jesus 
pro peccatis ejus. — Hom. 17 in Luc, col. 
1845, B. C. 



' When now the days of their purifi- 
cation according to the law of Moses were 
accomplished, they had brought Him to 
Jerusalem.' For their purification, he 
says. For whos^e? Were it written for 
the purification of her, that is, Mary, who 
had given birth, no question would have 
arisen, and we should have confidently 
said, that Mary, who was a mortal, 
needed purification after parturition. But 
''now, in that he says, ' The days of their 
purification'; he does not seem to signify 
one, but two or more. Jesus, therefore, 
stood in need of purification, and was 
unclean or polluted with some defilement. 
Perhaps I seem to speak' rashly, but I 
am moved to do it by the authority of the 
Scriptures. See what is written in Job : 
No one is clean from defilement, neither 
if his life has been of but one day. He 
did not say: Xo one is clean from sin, but 
no one is clean from defilement. 

If Mary did not suffer scandal at the 
Passion of our Lord, Jesus did not die for 
her sins. 



THEONAS, BISHOP OF ALEXANDRIA. 



Aliud est enim esse quempiam sanc- 
tum, id est, divino cultui consecratum, hoc 
enim nomen non solum hominibus, sed 
etiam locis et vasculis templi atque lebiti- 
bus, attestante Scriptura commune est. 
Aliud est autem esse absque peccato, 
quod unius Domini nostri Jesii Christi 
singulariter convenit majestati, de quo 
etiam Apostolus velut praecipium ac spe- 
ciale pronunciat dicens : Qui peccatum 
non fecit. — Ap. Cassian. Collat., L. 22, c 
9, p. 554, T. I. 



For it is one thing for any one to be 
holy, that is, consecrated to divine wor- 
ship, for this name is common not to men 
only, but also to places, and the vessels 
and basins of the temple, as Scripture tes- 
tifies. But it is quite another thing to be 
without sin, which singularly comports 
with the majesty of our Lord ]esus Christ 
alone, of Whom the Apostle also pro- 
nounces it a peculiar and special charac- 
teristic, saying: Who did no sin. 



Century IV. 
HILARY, A ROMAN DEACON 



Omnes enim ait, peccaverunt. Hoc 
generaliter accipiendum, ut intelligantur 
tam Judaei quam Graeci ; unde ait : Non 
est distinctio ; omnes enim hie compre- 
hendit, etiam sacerdotes, ut ostenderet 



For all, he says, have sinned. This is 
to be received generally, that Jews as well 
as Greeks may be understood. Whence 
he saith. There is no distinction ; for he 
comprehends all here, even the priests, in 



12 



THE CATHOLIC FAITH. 



nihil profuisse legem sine fide. — In Rom. 
3 : 23, col. 79. 

Manifestum itaque est in Adam om- 
nes peccasse quasi in massa ; ipse enim 
per peccatum corrupttis, quos genuit, om- 
nes nati sunt sub peccato. — Com. in Rom. 
5:12, col. 92, Op. Ambros., Pat. Lat. T. 17. 

Haec est similitudo carnis ; quiaquam- 
vis eadem caro [Christi] sit, quae et nostra; 
non tamen ita facta in utero est et nata, 
sicut et caro nostra. Est enim sanctifi- 
cata in utero, et nata sine peccato, et 
neque ipse in ilia peccavit. Ideo enim 
virginalis uterus electus est ad partum 
Dominicum, ut in sanctitate differret caro 
Domini a carne nostra ; in causa enim sim- 
ilis est, non in qualitate peccati substantiae. 
Propterea ergo similem dixit, quia de 
eadem substantia carnis, non eamdem hab- 
uit nativitatem ; quia peccato subjectum 
non fuit corpus Domini. Expiata est enim 
a Spiritu Sancto caro Domini, etc. — In 
Rom. 8 1 3, col. 117, 118. 



order to show that without faith the law- 
profits nothing. 

It is manifest, therefore, that all 
sinned in Adam as in a mass ; for he being 
corrupt through sin, all whom he begot 
were born under sin. 

This is the similitude of f^esh ; that 
although the flesh of Christ be the same 
even as ours, yet it was not thus made 
in the womb and born as our flesh was. 
For it was sanctified in the womb, and 
born without sin, and neither did He 
sin in it. For therefore was a virgin 
womb chosen for giving birth to our Lord, 
that the flesh of our Lord might differ from 
our flesh in sanctity ; for in cause it was 
similar, but not in the quality of the sub- 
stance of sin. For this reason, therefore, 
he called it similar, because though of the 
same substance of flesh, it did not have 
the same nativity ; because the body of 
our Lord was not subject to sin. For the 
flesh of our Lord was purified by the Holy 
Spirit, etc. 



BASIL, BISHOP OF CAESAREA. 



Ovdei<^ yap dra/udprr/ro?, eI iir) 
f-iovoi 6 SEo'i. — Constit. Monast., c. i, 
n. 3, p. 769, T. 2. 



For no one is without sin, but God 



alone. 



EPHRAEM SYRUS, DEACON OF EDESSA. 



Peccatorem me esse fateor, quia tu 
solus sine peccato es : quisquis corporis 
expers non est, nee item culpa vacat, ali- 
oquiii nee tu corpus induisses. — Funeb. 
can. 12, p. 246, A. T. 3, Syr. 



I confess myself a sinner, because 
Thou alone art without sin : whosoever is 
not divested of the body, is not free of 
fault likewise, otherwise neither wouldst 
Thou have invested Thyself with a body. 



EPIPHANIUS, BISHOP OF CONSTANTIA. 

For the Lord alone is pure. 



AvT6<i yap \Kvpn)<\ i.iovo'i 16ti 
naHapo^. — Haer. 59, c. 6, p. 499, B. T. i. 

OvT8 yap 6^£o? if WLapia, uvtf, 
(YTt^ ovpavov axovOa to 6(a}ia, dW 
Ik 6vXXj']ipEG0<i drdp6'^,Hai yvvaixo?, 
uar^ tTTcryyeXiav de, codTtEp o^Idadx, 
oiKovof.nfJE76a. — Haer. 78, c. 23, p. 
1055. I)- 



For neither is Mary a deity, nor does 
she derive her body from heaven, but by 
conception, from man and woman ; yet 
having been bestowed according to prom- 
ise, as was Isaac. 



THE CATHOLIC FAITH. 



13 



''Ezcri'fjsrov uev yap tdri to 6hev- 
^jo?, dXXd yvvr), xai ovSev rriv cpvdiv 
7Cap?/XAcxy;isr?/, rr/v 8e yvGo^rjv, xai 
ri}v (u60r/6iv Iv rijLi^ ren/aevr/. — 
Haer. 79, c. 5, p. 1062, A. 



For she is indeed a chosen vessel, yet 
she is a woman, and, as to her nature, 
differing in nothing from others, but in 
mind and understanding highly honored. 



GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE. 

rrc^jiiev on ro jluf /io/d&v djiiap- 
reir, ovrcob vTCep av(Jpco7tov xai /aov- 
ov Heov. ''Ego yap Ttepi dyyeXoov 
r) Aeysiv, x. r. A. — Orat. 15 in plag. 
grand., p. 234, C. T. i. 



We know that to sin not is above 
man, and of God alone. For I allow my- 
self to say nothing concerning the angels, 
etc. 



AMBROSE, BISHOP OF MILAN. 



In quo solo [Christo] et conceptus 
virginalis et partus sine ullo fuit mortalis 
originis inquinamento. — Apol. David, c. 
II, n. 57, col. 874, Pat. Lat. T. 14. 

Solus Redemptor eHgitur, qui peccato 
veteri obnoxius esse non possit. 

Propitiatio omnium Christus est, et 
ipse est universorum redemptio. — In Ps. 
4S, n. 13, 15, col. 1160, 1161, lb. 

Bene 'eminens,' quia solus est quem 
retia non involverint peccatorum. Omnes 
intra retia erant, immo adbuc intra retia 
sumus, quia nemo sine peccato, nisi solus 
Jesus, quem non cognoscentem peccatum, 
peccatum pro nobis fecit Pater. Etenim 
tradidit eum laqueis, tradidit eum retibus, 
mittens eum non in peccato, in quo erant 
omnes homines, sed in similitudine carnis 
peccati, ut de peccato damnaret peccatum 
in carne. — Venit Dominus Jesus, et in 
carne peccato obnoxia militiam virtutis 
exercuit. — In Ps. 118, Serm. 6, n. 21, col. 
1274, 1275, lb. T. 15. 

Quod lapsum fateris, in eo tibi cum 
omnibus commune consortium est ; quia 
nemo sine peccato : negare hoc, sacri- 
legium est ; solus enim Deus sine peccato 
est. — In Ps. 118, Serm. 22, n. 27, col. 
1520, lb. 

Solus enim per omnia ex natis de fem- 
ina sanctus Dominus Jesus, qui terrenae 
contagia corruptelae immaculati partus 
novitate non senserit, et coelesti majestate 
depulerit. — In Luc. 2 : 19, n. 56, col. 1573, 
lb. 



In Him alone [Christ] there was both 
a virginal conception and birth, without 
any defilement of mortal origin. 

The Redeemer alone is chosen. Who 
could not be subject to the ancient sin. 

Christ is the propitiation of all, and 
He is the redemption of all. 

Rightfully is He 'eminent,' because 
it is He alone Whom the nets of sin have 
not involved. All were within the nets, 
yea, we are still within the nets, for no one 
is without sin, except Jesus only, Whom, 
though not knowing sin, the Father made 
sin for us. For He gave Him over to the 
snares. He gave Him over to the nets, 
sending Him, not in sin, in which all men 
were, but in the similitude of sinful flesh, 
that of sin He might condemn sin in the 
flesh. — The Lord Jesus came, and in flesh 
subject to sin, was engaged in the warfare 
of virtue. 

As to your confessing your fall, in 
this you have a common fellowship with 
all ; because there is no one without sin. 
To deny this is sacrilege ; for God alone is 
without sin. 

For the Lord Jesus alone of those 
born of woman was holy in all things, 
W^ho by the novelty of an immaculate 
birth did not feel the contagion of earthly 
corruption, and expelled it by His heavenly 
majesty. 



14 



THE CATHOLIC FAITH 



AUREI.irS AUGUSTINE, BISHOP OF HIPPO. 



Et quid incoinquinatius illo utero Vir- 
ginis, cujus caro etiamsi de peccati propa- 
mine venit, non tamen de peccati propa- 
gine concepit ; etc. — De Genes, ad lit. L. 
lo, c. 18, n. 32, co!. 422, Pat. Lat. T. 34. 

' Juvencum sine vitio,' quia in se non 
habuit vitium caro Christi, in aliis autem 
habuit, qui membra sunt ejus. Quae 
enim caro in hac vita sine peccato, nisi 
ilia sola quae non habet in se vitium ? — 
Quaest. in Hept. L. 4, c. 33, col. 733, 
lb. 

\'enit Jesus ; et quid dicit ille? Ecce 
Agnus Dei. Si agnus innocens, et Joan- 
nes agnus. An non et ipse innocens? 
vSed quis innocens? Quantum innocens? 
Omnes ex ilia traduce veniunt et ex ilia 
propagine, de qua cantat gemens David : 
Ego in iniquitatibus conceptus sum, et in 
peccatis mater mea in utero me aluit. So- 
lus ergo ille Agnus, qui non sic venit. 
Non enim in iniquitate conceptus est : nee 
eum in peccatis mater ejus in utero aluit, 
quem virgo concepit, virgo peperit ; quia 
fide concepit, et fide suscepit. Ergo ' ecce 
Agnus Dei.' Non habet iste traducem de 
Adam : carnem tantum sumpsit de Adam, 
peccatum non assumpsit. Qui non as- 
sumpsit de nostra massa peccatum, ipse 
est qui tollit nostrum peccatum. — Tract. 
4 in Joan. Evang. I, n. 10, col. 1410, 
lb. T. 35- 



Sic et Agnus singuiariter, solus sine 
macula, sine peccato ; non cujus maculae 
abstersae sint, sed cujus macula nulla fu- 
erit. — Tract. 7 in Joan, Evang. i, n. 5, 
col. 1439. 

Et quia Dominus noster Jesus Christus 
de Adam corpus accepit, non de Adam 
peccatum traxit ; tempium corporeum inde 
sumpsit, non iniquitatem quae de templa 
pellenda est : ipsam autem carnem quam 
traxit de Adam (Maria enim de Adam, et 
Domini caro de Maria), Judaei crucifixe- 



And what was more undefiled than 
that womb of the Virgin, whose flesh, 
although it came from the propagation of 
sin, yet did not conceive from the propa- 
gation of sin ; etc. 

'A heifer without blemish,' because 
the flesh of Christ had no blemish in itself, 
but it did have in others which are His 
members. For what flesh is there in this 
life which is without sin, except that alone 
which had no blemish in it ? 

Jesus came; and what does he say? 
Behold the Lamb of God. If an innocent 
one is a lamb, John also is a lamb. Is 
not he also innocent ? But who is inno- 
cent ? How innocent? All come from 
that propagation, and from that descent, 
of which David, sighing, sings : I was con- 
ceived in iniquities, and in sins did my 
mother nourish m.e in the womb. He 
only, therefore, is the Lamb, Who did not 
thus come. For He was not conceived in 
iniquity : nor in sins did His mother 
nourish Him in the womb. Whom she a 
virgin conceived, and to Whom she a vir- 
gin gave birth ; because she conceived by 
faith, and by faith received. Therefore : 
' Behold the Lamb of God.' He has not 
descent from Adam ; His flesh only He 
derived from Adam, He did not receive 
sin from Him. He that did not receive 
sin of our mass. He it is Wlio taketh away 
our sin. 

So also He singly is the Lamb, alone 
without spot, without sin ; not he whose 
spots have been blotted out, but He whose 
spots were none. 

And -our Lord Jesus Christ did not 
derive sin from Adam, though He re- 
ceived His body from him. From thence 
He derived His bodily temple, not iniq- 
uity which was to be expelled from, the 
temple. But that flesh which He derived 
from Adam (for Mary was from Adam, 



thp: catholic faith. 



15 



runt. — Tract. 11 in Joan. Evang. 2, n. 12, 

-n\. 1473, 1474. 

Xon potest homo quamdiu carnem 
portat, nisi habere vel levia peccata. — 
Tract. I in Joan, i, n. 6, col. 1982, lb. 
T. 35. 

Sic ergo peccatum Domini, quod fac- 
tum est de peccato, quia inde carnem 
assumpsit, de massa ipsa quae mortem 
meruerat ex peccato. Etenim ut celerius 
dicani, Maria ex Adam mortua propter 
peccatum, Adam mortuus propter pecca- 
tum, et caro Domini ex Maria mortua est 
propter delenda peccata. — In Ps. 34, Serm. 
2, n. 3, col. 335, lb, T. 36. 

Qui dicit, vel Xon sum peceator, vel 
Xon fui, ingratus est Salvatori. X'ullus 
hominum in ista quae ex Adam defiuit 
massa mortalium, nullus omnino hominum 
non aegrotus, nullus sine gratia Christi 
sanatus. — Serm. 176, c. 2. n. 2, col. 950, 
lb. T. 38. 

Huic ergo tradition! mortis, his legibus 
inferni obstrictus nascitur omnis homo : 
sed praeter ilium hominem, qui homo fac- 
tus est, ne periret homo. — Serm. 221, c. 2, 
col. 1 105. 

Denique quia in magno Sacramento 
natus est Joannes, ipsius solius justi nata- 
lem diem celebrat Ecclesia. Et X'atalis 
Domini celebratur, sed tanquam Domini. 
Date mihi alium ser\-um praeter Joannem 
inter Patriarchas, inter Prophetas, inter 
Apostolos, cujus natalem diem celebret 
Ecclesia Christi. Passionum diem servis 
plurimis celebramus : nativitatis nemini, 
nisi Joanni. — Serm. 290 in X'atal. Jo. 
Bapt., c. 2, col. 1313. 

Qua prima re posita, occurrit quaestio 
non praetereunda, quare Xatalem, quo est 
ortus ex utero Joannes, potius celebramus, 
quam cujuslibet apostoli vel Martyris vel 
prophetae vel patriarchae ? — Serm. 292 in 
Xatal. Jo. Bapt., c. i, col. 1320. 

Cum vero genus humanum peccata 
longe separaverunt a Deo, per Media- 
torem, qui solus sine peccato natus, — re- 



and our Lord's flesh was from Mary), the 
Jews crucified. 

It is impossible but that a man have 
light sins at least, so long as he bears 
flesh. 



Just so, therefore, the sin of our 
Lord, which was made of sin. because He 
thence took flesh, from that very mass 
which had merited death from sin. For 
to speak more quickly, !Mary, who was 
from Adam, was dead on account of sin. 
Adam was dead on account of sin, and the 
flesh of our Lord, which was from Mar)-, 
was dead for destroying sin. 

Whoever says, I am not a sinner, or 
I have not been one, is ungrateful to his 
Saviour. There is ho mortal man in this 
mass which flowed from Adam, there is 
no man whatsoever, I say, who is not dis- 
eased, there is no one who is healed with- 
out the grace of Christ. 

Every man, therefore, is born bound 
to this tradition of death, and these laws 
of hell : excepting that Man, Who was 
made man, that man might not perish. 

Accordingly, because John was born 
in a great myster}-, the Church celebrates 
the natal day of that just man alone. 
Our Lord's natal day also is celebrated, 
but as of Him Who is Lord. Mention to 
me another servant am.ong the Patriarchs, 
among the Prophets, among the Apostles, 
beside John, whose natal day the Church 
celebrates ? We celebrate the passion-day 
of many of His servants : the natal day of 
no one but John. 

This matter having been first settled, 
a question arises which must not be over- 
looked, wherefore we celebrate the natal 
day on which John was born, rather than 
that of any Apostle, or Martyr, or Prophet, 
or Patriarch whatsoever ? 

But seeing that sins separated the 
human race far from God, it was neces- 
sary for us to be reconciled to God by the 



i6 



THE CATHOLIC FAITH. 



concilliari nos oportebat Deo. — Enchiricl. 
sive de Fide, Spe et Charit., c. io8, n. 28, 
col. 283, lb. T. 40. 

Solus sine peccato natus est, quem 
sine virili complexu, non concupiscentia 
carnis, sed obedientia mentis virgo con- 
cepit. — De Pec. merit, et remiss. L. i, c. 
29, n. 57, col. 142, lb. T. 44. 

Solus ergo ille etiam homo factus 
manens Deus, peccatum nullum habuit 
unquam, nee sumpsit carnem peccati, 
quamvis de materni carne peccati. Quod 
enim carnis inde suscepit, id profecto aut 
suscipiendum mundavit, aut suscipiendo 
mundavit. — Id., L. 2, c. 24, n. 38, col. 
174, 175- 

Nemo sine peccato, nisi unus Deus. 
— De pecc. Orig., c. 41, n. 47, col. 410, 
ex Ambros., lb. T. 44. 

Quod si dementis est dicere, et sine 
dubio caro Christi non est caro peccati, 
sed similis carni peccati ; quid restat ut in- 
telligamus, nisi ea excepta omnem reliquam 
humanam carnem esse peccati? Et hinc 
apparet illam concupiscentiam, per quam 
Christus concipi noluit, fecisse in genere 
humano propaginem mali : quia Mariae 
corpus quamvis inde venerit, tamen eam 
non trajecit in corpus quod non inde con- 
cepit. Caeterum, corpus Christi inde dic- 
tum esse in simihtudine carnis peccati, 
quia omis alia hominum caro peccati est, 
quisquis negat, et carnem Christi ita carni 
comparat nascentium hominum caetero- 
rum, ut asserat utramque esse puritatis 
aequalis, detestandus haereticus invenitur. 
— Contr. Jul. Pelag., L. 5, c. 15, n. 52, 
col. 813, lb. T. 44. 



Mediator Who alone was born without 
sin. 

He alone was born without sin, Whom 
a virgin conceived without the embrace of 
man, not by the concupiscence of the 
flesh, but by the obedience of the mind. 

He therefore alone, even when made 
man, remaining God, never had sin, nor 
took sinful flesh, though He was from His 
mother's sinful flesh. For the flesh He 
received thence, this indeed He cleansed 
when about to be received, or cleansed by 
receiving it. 

No one is without sin, but God alone. 



Because if it is foolishness to say this, 
and the flesh of Christ without doubt is 
not sinful flesh, but similar to sinful flesh ; 
what remains for us to understand, but 
that, with the exception of that flesh, all 
the rest of human flesh is sinful ? And 
hence it appears that that concupiscence, 
by which Christ would not be conceived, 
wrought in the human race the propaga- 
tion of evil : because the body of Mary, 
although it came thence, yet did not con- 
vey it into the body which she did not 
conceive thence. But whosoever denies 
that the body of Christ is thereupon said 
to be in the similitude of sinful flesh, be- 
cause all other human flesh is sinful, and 
compares the flesh of Christ to the flesh of 
other men who are born, in such a manner 
as to assert that each is of equal purity, is 
discovered to be a detestable heretic. 



Roman Catholic writers cite a passage from St. Augustine to prove 
that he beheved that the Virgin was conceived without sin : 



Deinde commemorat [Pelagius] eos 
" qui non modo non peccasse, verum etiam 
juste vixisse referuntur, Abel, Enoch, — ip- 
sam etiam Domini ac Salvatoris nostri Ma- 
trem, quam' dicit, 'sine peccato confiteri 



Then Pelagius mentions those ' who 
are related not only to have not sinned, 
but also to have lived justly, Abel, 
Enoch, — the mother herself of our Lord 
and Saviour also, whom,' he says, ' it is 



THE CATHOLIC FAITH. 1 7 

necesse esse pietati.' Excepta itaque sane- necessary out of piety to confess to be 

ta Virgine Maria, de qua propter honorem without sin.' With the exception, there- 

Domini nullam prorsus cum de peccatis fore, of the holy Virgin Mary, concerning 

agitur, haberi volo quaestionem : unde whom, for the honor of my Lord, I wish 

enim scimus quid ei plus gratiae collatum to have no question at all, when we are 

fuerit ad vincendum omni ex parte pecca- treating of sins : for how do we know 

turn, quae concipere ac parere meruit, what more of grace may have been given 

quem constat nullum habuisse peccatum ? her to conquer sin altogether, who was 

hac ergo Virgine excepta, si omr^es illos worthy to conceive and bear Him who it 

sanctos et sanctas, cum hie viverent, con- is certain had no sin? This virgin, then, 

gregare possemus et interrogare utrum being excepted, if we could collect to- 

essent sine peccato, quid fuisse respon- gether all the holy men and holy women, 

suros putamus? utrum hoc quod iste dicit, when they lived here, and interrogate 

an quod Joannes apostolus? — nonne una them whether they were without sin, what 

voce clamassent, Si dixerimus quia pecca- reply may we suppose they would make? 

tum non haberemus, nos ipsos decipimus, Would they reply what this fellow says, or 

et Veritas in nobis non est? — De nat. et what the Apostle John says? — Would they 

grat., c. 36, n. 42, col. 267, lb. T. 44. not have cried out with one accord ; If we 

say we have no sin, we deceive ourselves, 
and the truth is not in us? 

The heading to this chapter is as follows : 

Sancta virgo Maria sine ullo vixit The holy Virgin Mary lived without 

peccato. any sin. 

Pelagius mentions man}^ of the Old Testament Saints who had 
lived just and holy lives, and, from piety, includes the mother of our 
Saviour among that number. St. Augustine accepts the position of Pel- 
agius, and, out of regard for the honor of our Saviour, thinks it best, 
while discoursing on the subject of sin, to enter into no discussion in re- 
gard to the sins of His mother. St. Augustine does not intend to convey 
the idea that she was conceived without sin, but that, as the heading to 
the chapter says, she lived a sinless life. He refers to actual sins, as is 
evident from the use of the plural "sins." In the passages cited above, 
he says repeatedly that all men are born in sin, and that it is impossible 
for any one, however just a life he may lead, to be entirely free from 
the contaminating influence of sin ; that Christ alone is without sin, and 
never in a single instance excepts the Virgin Mary. 

HESYCHIUS, PRIEST OF JERUSALEM. 

Et quid ei est opus mundatione ? Ad And what need has he of purifica- 

hoc ei opus est, quia nemo est mundus a tion? He has need of it for this reason, 

sorde, nam licet unius diei vita ejus sit because no one is clean from defilement, 

super terram, sordem tamen quam ex for though his life be but a day upon 

Adam successione et generatione traxit, re- earth, yet he retains the defilement which 

tinet. — In Levit., L. 2, c. 6, p. 75, C. T. he derived from Adam by succession and 

12, Max. Bib. Vet. Pat. generation. 



1 8 THE CATHOLIC FAITH. 

RUFINUS, PRIEST OF AQUILEIA. 

Solus est, qui peccatum non fecit, et It is He alone Who did no sin, and 

abstulit peccata mundi. — Com. in Symb. took away the sins of the world. 
Apost., n. 25, col. 363, Pat. Lat. T. 21. 

Nemo nascitur, nisi trahens culpam, No man is born, except he derive de- 

et culpae poenam. — In Ps. 50, n. 7, col. feet, and the penalty of defect. 
851, lb. 

THE LITURGIES. 

See article on Purgatory, Chapter IV., for citations from the 
ancient Liturgies, where prayers are offered as well for the Virgin as 
for Apostles, Saints and Martyrs. What need of prayers in behalf of 
one who never sinned, or, if Prayers for the Dead among the ancients 
prove a belief in Purgatory, and Roman Catholics tell us that they do, 
why should she who, possessing a sinless nature, was never in the least 
contaminated by sin, endure the torments of Purgatory ? 

Century V. 

THEODORET, BISHOP OF CYRUS. 

Kai f.LVfudni'i 16x1 xahapd rj Geo- And the Mother of God is ten thous- 

r6H0<i- aXX^ o/HGDi ex rov ^Add/J., ex and times pure ; but nevertheless she was 

rov ^A/Spad/iiy ex ro ^a/SiS, eq avrr/i from Adam, from Abraham, from David ; 

X' ovv dvereiXEv 7) ovtgd^ dXijfJeia. yet from her He sprang Who was Truth 

— In Ps. 84, p. 1207, T. I. itself. 

PROCLUS, BISHOP OF CONSTANTINOPLE. 

Ov 6ff A.£z? dovvcxi jiioi TtapOevixov Wilt thou not present to Me thy virgin 

/u.aC6r,iva exjuvCf/dco rov dia/JoXixuv breast that I may suck out the poison of 

iov ; — eav jut) eTti rcSv dyxdXoov xa- the devil? — Unless I shall sit in thy 

fjr}6oo 60V rrfi ^rjrpo'i, ov xaSsd?j66e maternal arms, thou shalt not sit at the 

ix deziwr rov ejuov Ttarpoi' ear ^r/ right hand of My Father. Unless I be 

tv r(^ dfiapraoXw yev(X)i.iai daat-iari, placed in a sinful body, and thereby lie 

xcxi di' cxvTOv G9$ rsxpd'i xaraxXibco down as a dead body in a new tomb, 

ev Tw xaiv^ /.ivr/jiaTi, ov 6vv7}6erai neither the testament can be confirmed, 

ovre 77 ^lahrjxr) KVpoof)ffvai, ovre neither can ye be proclaimed heirs of the 

v/iisK r?/? fjadiXeiai rcSv ovpavc^v kingdom of Heaven. 
xXr/povo/ioi dvaSeix^^V'^'^^-' — Orat. 6 
in Laud. S. Dei Genetric, p. 221. 

EUCHERIUS, BISHOP OF LYONS. 

Quia ipse [Deus] solus sit absque pec- (iod alone is without sin. 

cato, etc. — Instruct., L. i, col. 7S7, 788, 
DA., Pat. Lat. T. 50. 



THE CATHOLIC FAITH. 



19 



LEO THE GREAT, BISHOP OF ROME. 



Quia Dominus noster, peccati mor- 
tisque destructor, sicut nullum a reatu 
liberum reperit, ita liberandis omnibus 
venit. — Serm. 21 (al. 20) in Nat. Dom. i, 
c. I, col. igi, Pat. Lat. T. 54. 

(^uod ut fieret, sine virile semine con- 
ceptus est Christus ex virgine, quam non 
humanus . coitus, sed Spiritus sanctus fe- 
cundavit. Et cum in omnibus matribus 
non fiat sine peccati sorde conceptio, haec 
inde purgationem traxit unde concepit. — 
Serm. 22 (al. 21) in Nat. Dom. 2, c. 3, 
col. ig6, lb. 

Terra enim carnis humanae, quae in 
primo fuerat praevaricatore maledicta, in 
hoc solo beatae Virginis partu germen 
edidit benedictum et a vitia suae stirpis 
alienum. Cujus spiritalem originem in re- 
generatione quisque consequitur : et omni 
homini renascent! aqua baptismatis mstar 
est uteri virginalis, sodem Spiritu sancto 
replente fontem, qui replevit et Virginem ; 
ut peccatum quod ibi vacuavit sacra con- 
ceptio, hie mystica toUit ablutio. — Serm. 
24 (al. 23) in Nat. Dom. 4, c. 4, col. 206, 
lb. 

Nisi ill communionem creaturae Cre- 
ator ipse descenderet, et vetustatem hu- 
manam ad novum principium sua.nativitate 
revocaret, regnaret mors ab Adam usque 
in finem, et super omnes homines con- 
demnatio insolubilis permaneret, cum de 
sola conditione nascendi, una cunctis esset 
causa pereundi. Solus itaque inter filios 
hominum Dominus Jesus innocens natus 
est, quia solus sine carnalis concupiscentiae 
pollutione conceptus. — Serm. 25 (al. 24) in 
Nat. Dom. 5, c. 5, col. 211, lb. 



Our Eord, the destroyer of sin and 
death, as He found nc one free from guilt, 
so He came to free all. 



That this might be, Christ was con- 
ceived without the seed of man of a virgin, 
whom the Holy Spirit, not human co- 
ition, made fruitful. And inasmuch as 
conception in all mothers does not take 
place without the defilement of sin, she 
derived purification from the same source 
that she did conception. 

For the earth of human flesh, which 
had been cursed in the first prevarication, 
in this parturition alone of the blessed 
Virgin brought forth a blessed shoot, and 
foreign to the defects of the parent stock. 
Every one obtains this spiritual origin in 
regeneration : and to every man born again 
the water of Baptism is like the Virgin's 
womb, the same Holy Spirit filling the 
font, which also filled the Virgin ; so that 
the mystic ablution here takes away the 
sin which the holy conception made void 
there. 

Unless the Creator Himself had de- 
scended into communion with the creature, 
and had recalled the old man to a new 
origin by His nativity, death would have 
reigned from Adam even to the end, and 
an indissoluble condemnation would have 
remained upon all, inasmuch as from the 
sole condition of being born, there would 
have been one cause of perishing to all. 
Therefore the Lord Jesus alone, among 
the sons of men, was born innocent ; be- 
cause He alone was conceived without the 
pollution of carnal concupiscence. 



NILUS, A MONK OF CONSTANTINOPLE, 



'O rov Qeov Tioi Irj6ov<i Xfjidzd? 
ovH ecpeidaro edvzov, ira r)iJ.GDv cpei- 
drjrai, 6 juovoi dvai.idpTrjTo'i dnoba- 
VGDV vTtep rcSv duaproDXcSv. — L. i, 
Ep, 329, Maur., p. 121. 



The Son of God, Jesus Christ, did 
not spare Himself, that He might spare 
us ; He who alone was without sin, died 
for sinners. 



20 



THE CATHOLIC FAITH 



EUSEBIUS, A FRENCH BISHOP. 



A peccati enim veteris nexu per se 
non est immunis, nee ipsa genetrix re- 
demptoris. — Horn. 2 de Nat., p. 620, A. T. 
6, Max. Bibl. Vet. Pat. 



For neither is the very mother of our 
Redeemer, of herself, exempt" from the 
obHgation of the ancient sin. 



ARNOBIUS JUNIOR. 



Omnis immaculatus [maculatus?] in- 
greditur tabernaculum Domini, et ibi im- 
maculatus efificitur. Jesus autem immacu- 
latus solus virgineam aulam ingressus, 
ipsum tabernaculum a maculis carnalibus 
Hberavit, et dedit sanctificationem potius 
quam accepit. — In Ps. 14, col. 541, A., 
Pat. Lat. T. 53. 



Every defiled person enters the tab- 
ernacle of the Lord, and is there made 
immaculate. But Jesus, Who is. alone 
immaculate, having entered the virgin hall 
liberated the tabernacle itself from carnal 
defilements, and gave rather than received 
sanctification. 



GELASIUS I., BISHOP OF ROME. 



Ut scilicet illius immaculati Agni sit 
proprium nullum prorsus habuisse pecca- 
tum, ne non soli videatur esse deputan- 
dum, si alius quilibet sanctus expers delicti 
fuisse credatur. — Ep. adv. Pelag. haer., 
col. 117, 118, DA., Pat. Lat. T. 59. 



So that it might be the peculiar char- 
acteristic of that Immaculate Lamb alone 
to have had no sin at all ; lest that might 
not seem to be imputed to Him alone, if 
any other saint whatsoever should be be- 
lieved to have been free from sin. 



AVITUS, BISHOP OF VIENNE. 



Unde sicut nemo perit nisi per Adam 
veterem, ita nullus acquiritur nisi per 
novum. — Ex lib. contr. Arian., Frag, iii., 
col. 301, C, Pat. Lat. T. 59. 



Wherefore, as no one perishes but 
through the old Adam, so no one is ac- 
quired but through the new. 



JOHN, THE DEACON. 



Ad haec ita respondeo. Studium ves- 
trum nosse confidimus : quia omne genus 
humanum in ipsis, ut ita dicam, mundi 
cunabulis praevaricatione primi hominis in 
morte fuerit jure collapsum ; nee ab ea 
posse redimi, nisi affuerit gratia Salvatoris. 
— Ep. ad Senar., c. 3, col. 401, Pat. Lat. 
T. 59. 



To these things I reply thus. We 
trust that Your Zeal knows, that the whole 
human race was justly sunk in death at 
the very origin of the world, if I may so 
speak, by the prevarication of the first 
man ; nor could it be redeemed from this, 
unless the grace of the Saviour had ap- 
peared. 



DIONYSIUS, THE AREOPAGITE. 



OvSeiS, &3? zd Xoyid (pr]6i, xabcx- 
p6<i cxTto pvTtov. — De Eccle. Hierarch., 
c. 7, n. 7, p. 268, D. T. I. 



Xo one, as the Scriptures declaie, is 
clean from defilement. 



THE CATHOLIC FAITH. 



21 



Century VI. 

FULGENTIUS, BISHOP OF RUSPE. 



Haec est gratia qua factum est ut Deus, 
qui venit peccata toUere, quia peccatum in 
eo non est, homo conciperetur atque nas- 
ceretur in similitudine carnis peccati, de 
carne peccati. Caro quippe Mariae, quae 
in iniquitatibus humana fuerat solemni- 
tate concepta, caro fuit utique peccati, 
quae Filium Dei genuit in similitudinem 
carnis peccati. — Credendum est Unigeni- 
tum Deum de Virginis carne mortali non 
traxisse peccati sordem. — Vere igitur 
Deutai Verbum Maria concepit, quod in 
carne peccati peperit, quam Deus accepit. 
— Ep. 17, c. 6, n. 13, col. 458, Pat. Lat. 
T. 65. 

Firmissime tene, et nullatenus dubites, 
omnem hominem qui per concubitum viri 
et mulieris concipitur, cum originali pec- 
cato nasci, impietati subditum, mortique 
subjectum, et ob hoc natura irae fiHum 
nasci. — A qua ira nullus liberatur, nisi per 
fidem Mediatoris Dei et hominum, hom- 
inis Jesu Christi, qui sine peccato con- 
ceptus, sine peccato natus, sine peccato 
mortuus, peccatum pro nobis factus est, id 
est sacrificium factus pro peccatis nostris. 
— De Fide, c. 26, seu Reg. 23, n. 67, col. 
701, lb. 



This is the grace whereby it came to 
pass that God, Who came to take away 
sins, because sin was not in Him, was 
conceived and born a man in the simili- 
tude of sinful flesh, of sinful flesh. The 
flesh of Mary, forsooth, which had been 
conceived in iniquities after the manner of 
men, was indeed sinful flesh, which bore 
the Son of God in the similitude of sinful 
flesh. — We must believe that the Only- 
begotten God did not derive the defile- 
ment of sin from the mortal flesh of the 
Virgin. — Truly, therefore, Mary conceived 
God the Word, which she bore in sinful 
flesh, which God received. 

Most firmly hold, and never doubt, 
that every man who is conceived by copu- 
lation of man and woman, is born with 
original sin, in subjection to impiety, 
and in subjection to death, and therefore 
by nature is born a son of wrath. — From 
this wrath no one is set free but through 
faith in the Mediator between God and 
man, the Man Jesus Christ, Who was con- 
ceived without sin, born without sin, Who 
died without sin. Who was made sin for 
us, that is, was made a sacrifice for our 



PROCOPIUS GAZAEUS. 

Purus autem a peccati sordibus nemo But no man is clean from the defile- 

est, — Com. in Numer. 7, col. 811, 812, ment of sin. 
Pat. Gr. T. 87. 

AURELIUS CASSIODORE, ABBOT OF VIVIERS. 



Omnes quidem communiter vincti su- 
mus lege peccati. In Ps. 68, p. 232, T. 2. 



All of us are bound in common by 
the law of sin. 



FULGENTIUS FERRANDUS, A DEACON OF CARTHAGE. 



Sic caro Christi carni Mariae et sim- 
ilis est, et dissimilis ; similis, quia inde 
traxit originem ; dissimilis, quia non inde 
contraxit vitiatae originis contagionem : 
simiUs, quoniam, licet voluntarias, tamen 
veras sensit infirmitates ; dissimilis, quo- 



Thus the flesh of Christ is both sim- 
ilar and dissimilar to the flesh of Mary ; 
similar, because it took its origin from 
her ; dissimilar, because it did not thence 
contract the infection of a vitiated origin : 
Similar, because it suffered true infirmi- 



22 



THE CATHOLIC FAITH. 



niam nullas penitus reque per volunta- 
tem, neque per ignorantiam commisit 
inquitates : similis, quia passibilts et mor- 
talis ; dissimilis, quia incoinquinabilis, et 
vivificatrix etiam mortuorum : similis gen- 
ere, dissimilis merito : similis specie, dis- 
similis virtute : similis quia similitude est 
carnis peccati. — Ep. 3, ad AtiatoL, n. 4, 
col. 892, B., Pat. Lat. T. 67. 

GREGORY THE GREA 

Nos quippe esti sancti efficimur, non 
tamen sancti nascimur : quia ipsa naturae 
corruptibilis concitione constringimur, ut 
cum Propheta dicamus : ' Ecce enim in 
iniquitatibus conceptus sum, et in dilictis 
peperit me mater mea.' I He autem solus 
veraciter sanctus natus est, qui ut ipsam 
conditionem naturae corruptibilis vinceret, 
ex commixtione carnalis copulae concep- 
tus non est. — Moral in Job, L. iS, c. 52, 
n. S4, col. 5gS, T. i. 

Et in hac vita multi sine crimine, 
nullus vero esse sine peccatis valet. Unde 
et praedicator sanctus cum virum dignum 
gratia sacerdotali describeret, nequaquam 
dixit : Si quis sine peccato ; sed, si quis 
sine crimine est. Quis vero esse sine 
peccato valeat, cum Joannes dicat : Si dix- 
erimus quia peccatum non habemus, nos- 
metipsos seducimus, et Veritas in nobis 
non est? — lb., L. 20, c. 12, n. 19, col. 688. 



tiee nevertheless, though they were volun- 
tary ; dissimilar, inasmuch as it committed 
no iniquities at all, neither voluntarily, 
nor through ignorance. Similar, because 
it was passible and mortal ; dissimilar, be- 
cause it was undefiled and a quickener of 
the dead even. Similar in kind, dissimilar 
in merit. Similar in appearance, dissim- 
ilar in perfection. Similar because it is 
the similitude of sinful flesh. 

T, BISHOP OF ROME. 

\\'e indeed, though we are made holy, 
are nevertheless not born holy ; because 
we are fettered by the ver}' condition of 
corruptible nature, so that we can say 
with the Prophet : ' For behold I was con- 
ceived in iniquities, and in sins did my 
mother bear me.' But He alone was 
truly born holy. Who, that He might con- 
quer the very condition of corrupt nature, 
was not conceived from the mingling of 
carnal copulation. 

Even in this life many can be. without 
crime, but no one can be without sins. 
Wherefore also the holy preacher, when 
he would describe a man worthy of the 
grace of the priesthood, by no means 
said : If any be without sin ; but, If any 
be without crime. But who can be with- 
out sin, when John says : If we say that 
we have no sin, we deceive ourselves, and 
the truth is not in us? 



Century VII. 

JOHN IV., BISHOP OF ROME. 



Et primum quidem blasphemiae stul- 
tiloquium est, dicere esse hominem sine 
peccato ; quod omnino non potest, nisi 
vmus Mediator Dei et hominum homo 
Christus Jesus, qui sine peccato est con- 
ceptus et partus. Nam caeteri homines 
cum peccato originali nascentes testimo- 
num praevaricationis Adamae, etiam sine 
actuali peccato existentes portare noscun- 
tur ; secundum prophetam dicentem : Ecce 
enim in iniquitatibus conceptus sum, etc. 
— Ep. ap. Bedam, H. E. L. 2, c. 19, p. 
254, T. 2. 



And in the first place it is foolish 
blasphemy to say that man is without sin ; 
which can by no means be, except the one 
]Mediator between God and man, the Man 
Christ jesus, Who was conceived and 
born without sin. For other men born 
with original sin, even though living with- 
out actual sin, are known to bear testi- 
mony to the prevarication of Adam ; ac- 
cording to the Prophet saying : For behold 
in iniquities was I conceived, etc. 



THE CATHOLIC FAITH. 



23 



Century VIII. 
VENERABLE BEDE, PRIEST. 



Ecce Agnus Dei, ecce innocens et ab 
omni peccato immunis, utpote qui os qui- 
dem de ossibus Adam, et caro de carne 
Adam, sed nullam de carne peccatrice 
traxit maculam culpae. — Horn. 37, p. 272, 
T. 5. 

Nam sicut beatus Ambrosius ait, 
Omnes homines sub peccato nascimur, 
quorum, ipse ortus in vitio est. — In Ep. i 
Joan., c. 5, p. 320, T. 12. 



Behold the Lamb of God, behold 
Him Who is innocent and exempt from 
all sin, namely, He Who was indeed bone 
of Adam's bones, and flesh of Adam's 
flesh, but He received no spot of defect 
from sinful flesh. 

For as the blessed Ambrose says : 
All of us men are born under sin, whose 
very origin is in imperfection. 



PAUL WTNFRID, DEACON. 



Reliqui namque homines idcirco cum 
peccato originali oriuntur. — Dominus 
autem Jesus Christus, quia sicut absque 
virili semine, ita etiam absque carnali 
delectione in utero virginis, spiritu sancto 
cooperante conceptus est, ideo et sine pec- 
cato natus est. — Hom. 57 in Purificat. S. 
Mariae, col. 1200, Pat. Lat. T. 95. 



For the rest of mankind, therefore, 
are born with original sin.— But the Lord 
Jesus Christ, because as He was conceived 
without the seed of man, so also without 
carnal pleasure, in the womb of a virgin, 
by the co-operation of the Holy Spirit, 
therefore also He was born without sin. 



COUNCIL OF FRIULL 



Solus enim sine peccato natus est 
homo, quoniam solus est incarnatus .de 
Spiritu Sancto, et immaculata Virgine 
novus homo. — Symbol, fid., col. 294, D., 
Pat. Lat. T. 99. 



For He alone was born man without 
sin, since He alone was a new man incar- 
nate of the Holy Spirit, and of an immac- 
ulate Virgin. 



Century IX. 
HAYMO, BISHOP OF HALBERSTADT. 



Propterea, inquit Apostolus, recon- 
ciliati sumus Deo, quia sicut per unum 
hominem Adam in hunc mundum, id est 
in universitatem generis humani (praeter 
Christum qui de supernis est) peccatum 
intravit et per peccatum mors venit, etc. — 
In Rom., c. 5, col. 406, Pat. I at. T. 117. 



Wherefore, says the Apostle, we are 
reconciled to God, because as by one man, 
Adam, sin entered into this world, that 
is, upon the whole human race (except 
Christ, Who is from above), and through 
sin death came, etc. 



PASCHASIUS RADBERT, MONK OF CORBIE. 



Beata Maria licet ipsa de carne pec- 
cati sit nata et procreata, ipsaque quamvis 
caro peccati fuerit, non tunc iam quando 



Though the blessed Mary herself was 
born and procreated of sinful flesh, and 
though she herself was sinful, flesh, she 



24 



THE CATHOLIC FAITH. 



praeveniente Spiritus Sancti gratia ab 
Angelo prae omnibus mulieribus benedicta 
vocatur. Spiritus Sanctus, inquit, super- 
veniet in te, et virtus Altissimi obum- 
brabit tibi. Alioquin si non eodem Spiritu 
Sancto sanctificata est et emundata, quo- 
modo caro ejus non caro peccati fuit ? Et 
si caro ejus de massa primae praevarica- 
tionis venit, quomodo Christus Verbum 
caro sine peccato fuit, qui de carne peccati 
carnem assumpsit, nisi quia Verbum quod 
caro factum est, eam primum obumbravit, 
in quam Spiritus Sanctus superveniet et 
virtus Altissimi totam eam possedit ? Prop- 
terea vere caro jam non caro peccati fuit 
in qua Deus se totum infudit et Verbum 
quod caro factum est sine peccato ad nos 
venit. — De part. Virg., L. i, col. 1371, 
AB., Pat. Lat. T. 120. 



was not so then when by the preventing 
grace of the Holy Spirit she was pro- 
nounced by the Angel blessed above all 
women. The Holy Spirit, he said, shall 
come upon thee, and the power of the 
Highest shall overshadow thee. Other- 
wise if she was not sanctified and purified 
by the same Holy Spirit, how was her 
flesh not sinful flesh? And if her flesh 
came from the mass of the first prevarica- 
tion, how was Christ the Word flesh with- 
out sin, Who took flesh of sinful flesh, 
unless because the Word which was made 
flesh first overshadowed her, upon whom 
the Holy Spirit came and the power 
of the Highest possessed her entirely? 
Wherefore that flesh was now truly not 
sinful flesh in which God wholly infused 
Himself, and the Word which was made 
flesh came to us without sin. 



RABANUS MAURUS, ARCHBISHOP OF MENTZ. 



Absoluta sententia pronuntiavit Apos- 
tolus in omnes homines pertransisse mor- 
tem peccati in eo in quo omnes pecca- 
verunt, sicut et alibi : Omnes enim 
peccaverunt, et egent gratia Dei. — Nemo 
mundus a sorde etiamsi unius diei fuerit 
vita ejus. Sed ista mors peccati quae in 
omnes pertransiit, cum venisset ad Jesum, 
et tentasset eum perforare aculeo suo 
(aculeus enim mortis peccatum) repulsa 
est et confracta. — In Rom. 5, col. 1378, 
B., Pat. Lat. T. iii. 



The Apostle pronounced with an ab- 
solute sentence that the death of sin had 
passed upon all men in him in whom all 
sinned, as also in another place : For all 
have sinned, and do need the grace of 
God. — No one is clean from defilement, 
even though his life be of but one day. 
But this death of sin which passed upon 
all, when it came to Jesus, and had tried 
to pierce Him with its sting (for the sting 
of death is sin), was repulsed and broken. 



JOHN SCOTUS. 



Hoc igitur generale peccatum orig- 
ionale dicitur, nee immerito, quoiiiam 
peccatum communis omnium originis est, 
cujus merito mortis et corruptionis omnes 
homines, excepto Redemptore, debitores 
sumus ; solus siquidem ad medicamentum 
vulneris Redemptor noster in ilia massa 
totius humani generis absque peccato re- 
lictus est ut per ilium solum semper sal- 
vum totius naturae vulnus curaretur. — In 
Joan. Evang. i. Frag, i, col. 310, 311, 
DA., Pat. Lat. T. 122. 



Therefore this general sin is called 
original, not improperly, inasmuch as it is 
the sin of the common origin of all, to the 
deserts of which death and corruption all 
men, except the Redeemer, are debtors ; 
since our Redeemer alone in that mass of 
the whole human race is left without sin 
for a remedy for the wound, that through 
Him alone Who is ever uninjured, the 
wound of all nature mav be cured. 



THE CATHOLIC FAITH. 



25 



Quotquot enim venerunt in mundum, 
ab homine peccante venerunt ; solus ille 
absque peccato ab homine ante peccatum 
processit. — In Joan. Evang. 3, Frag, ii, 
col. 328, C, lb. 



For as many as have come into the 
world, have come from a sinful man ; He 
alone proceeded from man without sin 
before sin. 



Century XI. 

.4£LFRIC, ARCHBISHOP OF YORK. 

Verily all men are, as the Prophet said, conceived in iniquity and 
born in sins, but our Saviour alone was conceived without iniquity and 
born without sins. — Serm. in Annunc. S. Mariae, p. 201, vol. i. 

PETER DAMIANI, BISHOP OF OSTIA AND CARDINAL. 



Quando quidem et ipse Dei Mediator, 
at hominum, de peccatoribus originem 
duxit, et de fermentata massa sinceritatis 
azymam absque ulla vetustatis infectione 
sucepit. Immo, ut expressius dicam, ex 
ipsa carne Virginis quae de peccato con- 
cepta est, caro sine peccato prodiit, quae 
ultro etiam carnis peccata delevit. — Opusc. 
6, c. 19, col. 129, B., Pat. Lat. T. 145. 



Seeing that the Mediator Himself 
between God and man, derived His origin 
from sinners, and received the unleavened 
bread of sincerity from the leavened mass, 
without any infection of the old man. Yea, 
even, to speak more expressly, the Flesh 
without sin, which also of its own accord 
destroyed the sins of the flesh, proceeded 
from that very flesh of the Virgin which 
was conceived of sin. 



ANSELM, ARCHBISHOP OF CANTERBURY. 



Primum, scilicet, qualiter de massa 
peccatrice, id est, de humano genere quod 
totum inf ectum erat peccato, hominem sine 
peccato quasi azymum de fermentato, Deus 
assumpsit. Nam licet ipsa hominis ejus- 
dem conceptio sit munda, et absque car- 
nalis delectationis peccato ; Virgo tamen 
ipsa, unde assumptus est, est in iniquitati- 
bus concepta, et in peccatis concepit eam 
mater ejus, et cum original! peccato nata 
est, quoniam et ipsa in Adam peccavit, in 
quo omnes peccaverunt. — Cur Deus homo, 
L. 2, c. 16, p. 92, A. 



In the first place, forsooth, in what 
manner, from the sinful mass, that is, 
from the human race, which was wholly 
infected with sin, did God take a man 
without sin, as unleavened from the leav- 
ened mass. For though the very concep- 
tion of this same man was pure, and with- 
out the sin of carnal delight ; yet the 
Virgin herself, whence he was taken, was 
conceived in iniquities, and in sins did 
her mother conceive h'er, and with orig- 
inal sin was she born, since she also sin- 
ned in Adam, in whom all have sinned. 



ALULFUS, MONK OF TOURNAY. 



Ille autem veraciter solus sanctus 
natus est, qui ut ipsam conditionem na- 
turae corruptibilis vinceret, ex commix- 
tione carnalis copulae conceptus non est. 
— Super Luc. i : 35, c. 5, col. 673, A. T. 
4, Op. Greg. Mag. 



But He alone was truly born holy, 
Who, that He might conquer the very 
condition of corruptible nature, was not 
conceived from the mingling of carnal 
copulation. 



26 



THE CATHOLIC FAITH. 



BRUNO ASTENSIS, BISHOP OF SEGNI. 



Hoc est enim originale peccatum, quo 
ante Christi incarnationem nemo unquam 
mundari potuit. — Expos, in Luc, c. 21, 
col. 445, B., Pat. Lat. T. 164. 



For this is original sin, from which, 
before the Incarnation of Christ, no one 
was ever able to be cleansed. 



Century XII. 

CECUM ENI US 



©Eov yap /.lovov, to veXsGDi 
drajudptj^rov. 01 de dvBpaoTtoi xar 
on judA-idra go6i dixaioi, ov zaXEov 
£i6i KaOdpoi. "Eiprjvai ydp on noX- 
\d TtraiojiEv 7tdvre<^, uai ovSai? xa- 
Bapo's and duapriaiy ov8^ dr f.iia 
TfiJ-spa 6 ftio^ avrov. — In i Cor. 3, p. 
442, 443, DA. 

HUGO, ABBOT 

De carne ilia cui unitum est Verbum 
quaeritur utrupi prius in Mariae fuit caro 
ilia obligata peccato. Quod ita fuisse 
Augustinus dicit ; sed in ipsa seperatione 
per Spiritum Sanctum mundata fuit, et a 
peccato et a fomite peccati. Mariam vero 
totam prorsus a peccato, sed non a fomite 
peccati mundavit ; quem tamen sic dibili- 
tavit, ut postea non peccasse credatur. — 
Sum. Sent., c. 16, col. 72, 73, Pat. Lat. 
T. 176. 



For it is the part of God alon^e to be 
perfectly free from sin. But men, although 
they may be very just, they are not per- 
fectly pure. For it is said that in many 
things we all sin, and no one is clean from 
sin, not even if his life be but a day. 



OF ST. VICTOR. 

Concerning that flesh to which the 
Word was united, it is a question, whether 
in Mary that flesh was previously under 
obligation to sin. That this was so, 
Augustine says ; but in the very separa- 
tion it was purified through the Holy 
Spirit, both from sin and from the tinder 
of sin. But He purified Mary wholly 
from sin, but not from the tinder of sin ; 
which nevertheless He so weakened, that 
she is believed to never have sinned after- 
wards. 



PETER ABELARD. 



Si ergo Dominus suum ei dimittere 
peccatum vellet, sicut et Mariae Virgini 
factum est, et multis etiam ante passionem 
suam Christus fecit, etc. — In Rom., L. 2, 

P- 551- 



If therefore his Lord wished to remit 
his sin, as was also done to the Virgin 
Mary, and as Christ did to many even 
before His passion, etc. 



RUPERT, ABBOT OF DUYTZ. 



Et tu quidem veraciter dicere potue- 
ras : Ecce in iniquitatibus concepta sum, 
et in peccatis concepit me mater mea. 
Cum enim esses de massa quae in Adam 
corrupta est, haereditaria peccati originalis 
labe non carebas ; sed ante faciem hujus 
amoris peccatum, nee illud, nee aliud, 
stare potuit : ante faciem hujus ignis stip- 
ula omnis interiit, ut totum sanctum fieret 



And thou indeed wast able to say 
truly : Behold I was conceived in iniqui- 
ties, and in sins did my mother conceive 
me. For inasmuch as thou wast of the 
mass which was corrupt in Adam, thou 
wast not free from the hereditary blemish 
of original sin ; but before the face of this 
love, neither this nor any other sin could 
stand : before the face of this fire all stub- 



THE CATHOLIC FAITH. 



27 



habitaculum, in quo Deus totis novem 
mensibus habitaret ; tota omnino munda 
materia, de qua sancta Dei Sapientia, 
domum aeternam sibimet aedificaret. — In 
Cant., L. I, col. 841, C, Pat. Lat. T. 
16S. 



ble was destroyed, so that the whole habi- 
tation might be made holy, in which God 
should dwell nine whole months ; the 
whole material was wholly purified, of 
which the holy Wisdom of Ciod, should 
build for Himself an eternal house. 



BERNARD, ABBOT OF CLAIRVAUX. 



Unde miramur satis quid visum fuerit 
hoc tempore quibusdam vestrum voluisse 
mutare colorem optimum, novam indu- 
cendo celebritatem, quam ritus ecclesiae 
nescit, non probat ratio, non commendat 
antiqua traditio. Xumquid Patribus doc- 
tiores, aut devotiores sumus? — At valde 
honoranda est, inquis, Mater Domini. 
Bene admones : sed honor Reginae judic- 
ium diligit. Virgo regina falso non eget 
honore, veris cumulata honorum titulis, in- 
fulis dignitatum. Honora sane integrit- 
atem carnis, vitae sanctitatem : mirare 
foecunditatem in Virgine, Prolem venerare 
divinam. Unde ergo conceptionis sancti- 
tas? An dicitur sanctificatione praeventa, 
quatenus jam sancta conciperetur, ac per 
hoc sanctus fuerit et conceptus : quern 
admodum sanctificata jam in utero dicitur, 
ut sanctus consequeretur et ortus ? Sed 
non valuit ante sancta esse, quam esse : 
siquidem non erat antequam conciperetur. 
— Et si licet loqui quod Ecclesia sentit, et 
verum sentit : dico gloriosam de Spiritu 
Sancto concepisse, non autem et concep- 
tam fuisse : dico peperisse virginem, non 
tamen et partam a virgine. Alioquin ubi 
erit praerogativa Matris Domini, qua sin- 
gulariter creditur exultare et munere pro- 
lis, et integritate carnis, si tantumdem 
dederis et matri ipsuis? Non est hoc 
Virginem honorare, sed honori detrahere. 
Si igitur ante conceptum sui sanctificari 
minime potuit, quoniam non erat ; sed 
nee in ipso quidem conceptu, propter pec- 
catum quod inerat ; restat ut post concep- 
tum in utero jam existens, sanctificationem 
accepisse credatur, quae excluso peccato 
sanctam fecerit nativitatem, non tamen et 
conceptionem. Quamobrem etsi quibus 
vel paucis filiorum hominum datura est 



Wherefore we greatly wonder why it 
has seemed best to certain of you at this 
time to wish to change a most excellent 
reputation, by introducing a new celebra- 
tion, which the rite of the Church knows 
not, which reason does not approve of, 
nor ancient tradition commend. Are we 
more learned than the Fathers, or more 
devout than they? — But, you say, the 
Mother of our Lord is to be highly hon- 
ored. Vou admonish me well : but the 
honor of the Queen loves justice. The 
virgin Queen, loaded with true titles of 
honor, the marks of dignity, does not 
need false honor. Honor reasonably the 
integrity of her flesh, the sanctity of her 
life ; admire the fruitfulness in a virgin ; 
venerate the Divine Offspring. Whence 
therefore is the sanctity of the concep- 
tion? Is it said that she was prevented 
by sanctification, so that being now holy 
she might be conceived, and therefore her 
conception also was holy : just as if be- 
cause it is said that she was now sanctified 
in the womb, it would follow that her 
origin also was holy ? But she could not 
be holy before she existed : since she was 
not in existence before she was conceived. 
— And if I may speak what the Church de- 
clares, — and she declares the truth, — I say 
that she gloriously conceived of the Holy 
Spirit, but yet she was not also conceived 
by Him : I say that she being a virgin 
gave birth, but yet she was not also born 
of a virgin. Otherwise, where will be the 
prerogative of the Mother of our Lord, 
wherein she alone is believed to exult, 
both in the gift of offspring, and integ- 
rity of the flesh, if you bestow just as 
much upon her mother also? This is not 
to honor the Virgin, but to detract from 



THE CATHOLIC FAITH. 



cum sanctitate nasci ; non tamen et con- 
cipi : ut uni sane servaretur sancti praero- 
gativa conceptus, qui omnes sanctificaret, 
solus que absque peccato veniens, purga- 
tionem faceret peccatorum, Solus itaque 
Dominus Jesus de spiritu sancto concep- 
tus, qui solus et ante conceptum sanctus. 
Quo excepto, de caetero universos respicit 
ex Adam natos, quod unus hurailiter de 
semetipso ac veraciter confitetur : In in- 
iquitatibus, inquiens, conceptus sum, et 
in peccatis concepit me mater mea. — Ep. 
174, Ad Canonicos Lugdunenses de Con- 
ceptione S. Mariae, n. i, 2, 7, 8, p. 145, 
147, T. I. 



her honor. If, therefore, before her con- 
ception she could by no means be sancti- 
fied, since she did not exist ; neither yet 
in the conception itself, on account of the 
sin which was in it ; it remains for us to 
believe, that after conception, when al- 
ready in existence in the womb, she 
received sanctifi cation, which, by the ex- 
clusion of sin, .made her nativity holy, 
yet not her conception also. Wherefore 
though it was allowed to a very few of 
the children of men to be born with sanc- 
tity ; yet it was not granted them to be 
conceived also : in order that the preroga- 
tive of a holy conception might surely be 
reserved for One, Who should sanctify all, 
and Who alone coming without sin, might 
make a purification of sins. Our Lord 
Jesus Christ, therefore, was alone con- 
ceived by the Holy Spirit, Who alone also 
was holy before conception. With the 
exception of Him, for the rest, that which 
one humbly and truly confesses of him- 
self, saying : In iniquities was I conceived, 
and in sins did my mother conceive me ; 
applies to all born of Adam. 



At the end of this epistle, St. Bernard says that he is ready to 
submit his views to the authority of the Church of Rome, which, at that 
time, knew nothing of this new dogma. 



Inter populares turbas ad baptismum 
Johannis advenit : venit tamquam unus e 
populo, qui solus erat sine peccato. — In 
Epiph. Dom. Serm. i, n. 6, p. 183, T. 2. 



He came in the midst of the multi- 
tude of the people to the baptism of John: 
He came as one of the people, Who alone 
was without sin. 



PETER LOMBARD, BISHOP OF PARIS. 



Quaeritur etiam de carne Verbi, an 
priusquam conciperetur obligata fuerit 
peccato, an et talis assumpta fuerit a 
Verbo? Sane did potest et credi oportet, 
juxta Sanctorum attestationis convenient- 
iam, ipsam prius peccato fuisse obnoxiam 
sicut reliqua Virginis caro : sed Spiritus 
Sancti operatione ita mundatam, ut ab 
omni peccati contagione immunis uniretur 
Verbo, poena tantum, non necessitate, sed 
voluntate assumentis, remanente. Mariam 



It is a question also concerning the 
flesh of the Word, whether previous to 
conception it was liable to sin, or whether 
it was also assumed such by the Word ? 
It can be truly said, and ought to be be- 
lieved, according to the harmony of the 
testimony of the Saints, that it was ob- 
noxious to sin at first, just as the other 
flesh of the Virgin ; but by the operation 
of the Holy Spirit it was so cleansed, that 
it might be united to the Word free from 



THE CATHOLIC FAITH. 



29 



quoque totam Spiritus Sanctus, earn prae- 
veniens, a peccato prorsus purgavit, et a 
fomite peccati etiam liberavit, vel fomitem 
ipsum penitus evacuendo (ut quibusdam 
placet) vel sic debilitando et extenuendo, 
ut ei post modnm peccandi occasio nulla- 
tenus extiterit. — Sent. L. 3, dist. 3, n. i, 
col. 250, 251. 



all contagion of sin ; the penalty alone 
remaining, not from necessity, but by the 
will of Him Who assumed it. The Holy 
Spirit wholly cleansed Mary from sin, 
coming upon her, and liberated her from 
the tinder of sin also, either by eancehng 
the tinder itself, as some are pleased to 
think, or by so weakening and diminish- 
ing it, that no occasion thereafter existed 
to her for sinning. 



POTHO, PRIEST OF PROME. 



Miramur ergo satis quid visum fuerit 
hoc tempore quibusdam monasteriis mu- 
tare colorem optimum, novas quasdam 
inducendo celebritates. — Additur his a 
quibusdam quod magis absurdum vide- 
tur, festum quoque conceptionis sanctae 
jMariae. — De stat. dom. Dei, L. 3, p. 502, 
E., T. 21, Mag. Bib. Vet. Pat. 



We greatly wonder, therefore, why it 
has seemed best to certain monasteries at 
this time to change a most excellent repu- 
tation, by introducing certain iiew celebra- 
tions. — Some add to these, what seems 
most absurd, the festival also of the con- 
ception of St. Mary. 



JOHN BELETHUS, A THEOLOGIAN OF PARIS. 



Festum enim Conceptionis aliqui in- 
terdum celebrarunt. et adhuc fortassis 
celebrant, sed authenticum atque appro- 
batum non est : imo enimvero prohibitum 
esse videtur. In peccato namque concepta 
fuit. — Rat. div. offic, c. 146, col. 149, D., 
Pat. Lat. T. 202. 



For some have occasionally celebrated 
the festival of the Conception, and still 
celebrate it perhaps, but it is not authen- 
tic and approved : on the contrary, it 
seems to be prohibited. For she was 
conceived in sin. 



PETER OF CELLES, BISHOP OF CHARTRES. 



Concedo et credo siquidem, quod 
saeva libidinis incentiva Deo praeoperante 
nunquam senserit, vel ad modicum : cae- 
tera vero impedimenta humanae fragilita- 
tis, quae naturali origine, sive scaturigine, 
de natura procedunt, ante divinam con- 
ceptionem sentire potuit, sed nullatenus 
consensit. Et praeveniente siquidem gra- 
tia, et in virgine sua praeludia habente, 
fomes peccati anhelando extremum spiri- 
tum trahebat, solum sepulcrum ei super- 
arat, donee veniens Spiritus Sanctus de- 
functum perpetuae sepulturae mandavit, 
et serpentem antiquum suo gladio jugula- 
vit.^-L. 2, ep. 171, col. 619, A., Pat. Lat. 
T. 202. 



I allow and believe indeed, that, by 
the pre-operation of God, she never felt 
the fierce incentives of lust, or at most 
but slightly : but the other impediments 
of human weakness, which by natural 
origin or source proceeded from nature, 
she could feel before the Divine concep- 
tion, but never consented to them. And 
grace indeed preventing and having its 
precludes in the Virgin, the tinder of sin 
gasped its last breath, and burial alone 
remained, until the Holy Spirit coming 
committed it dead to perpetual sepulture, 
and pierced the old serpent through with 
its sword. 



;o 



THE CA'IIIOLIC FAITH. 



INNOCENT III., BISHOP OF ROME. 



Statim autem Spiritus Sanctus super- 
venit in earn; prius quidem in earn venerat, 
cum in utero matris animam ejus ob origi- 
nali peccato mundavit, sed et nunc super- 
venit in earn, ut carnem ejus a fomite pec- 
cati mundaret, quatenus esset sine ruga 
prorsus et macula. — Serm. 12 in Solem. 
purif. Virg. Mar., col. 506, 507, DA., Pat. 
Lat. T. 217. 

Ilia [Eva] fuit sine culpa producta, 
sed produxit in culpam ; haec [Maria] 
autem fuit in culpa producta, sed sine 
culpa produxit. — Serm. 28 in Assumpt. 
B. M.. serm. 2, col. 581, D., lb. 

Edit. Patrol. — Sic sentire potuit 
Innocentius III. Papa, circa rem nondum 
ab Ecclesia definitam ; quae nunc est de 
fide, nempe : Maria sine labe concepta est. 
—Not. in lb., col. 581, 582. 



But forthwith the Holy Ghost came 
upon her ; He had indeed before come 
upon her, when in her mother's womb he 
cleansed her soul from original sin ; but 
now also he came upon her, that he might 
cleanse her flesh from the ' fomes ' of sin, 
that she might be altogether without spot 
and wrinkle. 

That one [Eve] was produced with- 
out fault, but produced unto fault : but 
this one [Mary] was produced in fault, 
but produced without fault. 

Abbe Migne, Editor of the Patro- 
logiae. — Pope Innocent III. could judge 
thus concerning a matter not yet defined by 
the Church, which is now of faith, namely : 
that Mary was conceived without sin. 



PETER OF POICTIERS. 



Dicunt quidam quod originale pecca- 
tum partim est ex vitio concupiscendi, 
partim ex came corrupta. Unde ad hoc 
ut Christus immunis esset ab originali 
peccato, oportuit carnem quam assumpsit 
mundari. Nam forte si non esset mun- 
data, licet sine concupiscentia concipere- 
tur, originale peccatum haberet Christus. 
— Non enim dicitur originale quoniam a 
carne corrupta caro trahitur corrupta. Sic 
enim Christus habuisset originale pecca- 
tum; quoniam caro ejus ex carne Virginis 
quae per originale peccatum corrupta erat, 
traducta fuit ; sed ideo originale dicitur, 
quoniam ilia propagatio libidinose fit. — 
Lib. Sent., L. 2, c. 19, col. 1017, AB., 
Pat. Lat. T. 211. 

Century 



Some say that original sin is partly 
from the vice of concupiscence, partly 
from corrupt flesh. Wherefore for this, 
that Christ might be exempt from original 
sin, it was necessary for the flesh to be 
purified which He assumed. For per- 
chance if it had not been cleansed, though 
it were conceived without concupiscence, 
Christ would have had original sin. — For 
it is not called original because flesh is 
derived from corrupt flesh. For thus 
Christ would have had original sin ; since 
His flesh was derived from the flesh of the 
Virgin, which was corrupt through orig- 
inal sin ; but it is therefore called original, 
because that propagation is of lust. 

XIII. 



COUNCIL OF OXFORD, 1222. 



Statuimus quod festa subscripta sub 
omni veneratione serventur. — Omnia festa 
beatae Mariae, praeter festum Concepti- 
onis, cujus celebrationi non imponitur 
necessitas. — Can. 8, col. 1070, D. T. 13, 
L. and C. 



We decree that the subscribed fes- 
tivals be observed with all veneration. — 
All festivals of the blessed Mary, except 
the festival of the Conception ; the necces- 
sity of celebrating which is not imposed. 



THE CATHOLIC FAITH. 



31 



ALEXANDER HALENSIS. 

In Sum. Theol, P. 3, qu. 9, m. 2, art. 1-4, pp. 55-59, Alexander 
Hales oppose the doctrine of the Immaculate Conception. 

HUGO OF ST. CHARO, A CARDINAL. 

Mystically this is explained of Christ, 
Who alone is outside of that universality, 
whereof it is said in Rom. 3 : All have 
sinned, and need the glory of God. And 
James 3 : In many things we all offend. 
Whence in Ps. 13 and 52 : There is none 
that doeth good, there is not up to One, 
namely, Christ, Who did no sin what- 
ever, nor even had any. 

The Blessed Virgin even had original 
sin : Wherefore her conception is not cele- 
brated : yet they who celebrate it, ought 
to have respect to her sanctification, 
wherby she was sanctified in her mother's 
womb. 



Mystice exponitur hoc de Christo, qui 
solus extra illam universitatem est : qua 
dicitur Rom. 3 : Omnes peccaverunt, et 
egent gloria Dei. Et Jacob 3 : In multis 
offendimus omnes. Unde Psal. 15 et 52 : 
Non est, qui faciat bonum, non est usque 
ad unum, silicet, Christum, qui omnino 
peccatum non fecit, nee etiam habuit. 

Etiam Beata Virgo originale habuit : 
propter quod ejus conceptio non cele- 
bratur : tamen qui celebrant debent habere 
respectum ad sanctificationem ejus, qua 
sanctificata fuit in utero matris suae. — In 
Eccles. 7 : 27, 28, col. 92, T. 3, 



ALBERT THE GREAT, BISHOP OF RATISBON. 

We say, that the blessed Virgin was 
not sanctified before animation : and to 
assert the opposite, is a heresy condemned 
by the blessed Bernard in his epistle to 
the canons of Lyons, and by all the Paris- 
ian Masters. 



Dicimus, quod Beata Virgo non fuit 
sanctificata ante amimationem : et qui 
dicunt oppositum, est haeresis condem- 
nata a Beato Bern, in Epistola ad Lug- 
dunenses, et a Magistris omnibus Paris- 
iensibus. — In Sent., L. 3, dist. 3, art. 4, 
p. 26. T. 15. 

ST. THOMAS AQUINAS 



Respondeo dicendum quod secundum 
fidem CathoHcam firmiter tenendum quod 
omnes homines, praeter solum Christum, 
ex Adam derivati peccatum originale ex 
Adam contrahunt ; alioquim non omnes 
indigerent redemptione, quae est per 
Christum ; quod est erroneum. — Sum. 
Theol., P. 2, qu. 81, art. 3, col. 631. 

Et sic quocumque modo ante anima- 
tionem beata Virgo sanctificata fuisset, 
nunquam incurrisset maculam originalis 
culpae, et ita non indiguisset redemptione 
et salute, quae est per Christum de quo 
dicitur Matth. i, 21 : Ipse salvum faciet 
populum suum a peccatis eorum. Hoc 
autem inconveniens est quod Christus non 
sit Salvator omnium hominum, ut dicitur 
I ad Timoth. 4. — Ad secundum dicendum 



I reply that it is to be said, that ac- 
cording to the Catholic faith we are to 
firmly hold that all men, except Christ 
alone, being derived from Adam, from 
Adam contract original sin ; otherwise all 
would not need redemption, which is by 
Christ ; which is erroneous. 

And thus in whatever manner the 
blessed Virgin had been sanctified before 
animation, she never would have incurred 
the blemish of original defect, and thus 
would not have needed redemption and 
salvation which is through Christ, of 
W^hom it is said (Matt, i : 21): He shall 
save His people from their sins. But this 
is unbefitting, that Christ be not the 
Saviour of all mankind, as it is said in I 



THE CATHOLIC FAITH. 



quod si nunquam anima Mrginis fuisset 
contagione originalis peccati inquinata, 
hoc derogaret dignitati Christi secundum 
quam est universalis omnium Salvator. — 
Ad tertium dicendum quod licet Romana 
Kcclesia conceptionem E. Virginis non 
celebret, tolerat tamen consuetudinem 
aliquarum Ecclesiarum illud festum cele- 
brantium. Unde talis celebritas non est 
totaliter reprobanda. Nee tamen per hoc 
quod festum conceptionis celebratur, datur 
intelligi quod in qua conceptione fuerit 
sancta ; sed quia quo tempore sanctificata 
fuerit ignoratur, celebratur festum sancti- 
ticationis ejus potius quam conceptionis 
in die conceptionis ipsius. — Augustinus 
dicit in lib. de Trinit. Ergo in B. ^^irgine 
fuit aliquod peccatum veniale. — Sum., P. 
3, qu. 27, art. 2, 4, col. 247, ad 2, ad 3, 
col. 24S, 249, 251, 252, n. I. 



Perfecta enim naturae curatio ad per- 
fectionen gloriae pertinet : et ideo sic in 
statu viae parentes ejus curati non fuerunt 
ut prolem suam sine originali peccato con- 
cipere possent : et ido beata Virgo in pec- 
cato originali fuit concepta : Propter quod 
B. Bernardus (Epist. 174) ad Lugdunenses 
scribit conceptionem illius celebrandam 
non esse, quamvis in quibusdam Ecclesiis 
ex devotione celebretur, non considerando 
conceptionem, sed potius sanctificationem: 
quae quando determinate fuerit, incertum 
est. — In Sent. Mag., P. 3, dist. 3, qu. i, 
art. I, Solut. I, p. 50, T. 11. 



Tim. 4 : 10. — To the second we must say, 
that if the soul of the Virgin had never 
been defiled by the contagion of original 
sin, this would be derogatory to the dignity 
of Christ, according to which he is the 
universal Saviour of all. — To the third we 
must say, that though the Roman Church 
does not celebrate the conception of the 
blessed Virgin, yet she tolerates the cus- 
tom of some churches which celebrate 
this festival. Wherefore such celebration 
is not to be wholly condemned. Nor yet 
from the fact that the festival of the Con- 
ception is celebrated, are we given to un- 
stand that in her conception she was holy; 
but because we know not at what time she 
was sanctified, the festival of her sanctifi- 
cation is celebrated rather than of her con- 
ception upon the day of her conception 
itself. — Augustine says in Lib. de Trinit.: 
Therefore there was some venial sin in the 
blessed Virgin. 

For the perfect healing of Hature per- 
tains to the perfection of glory ; and there- 
fore in the state of the way her parents 
. were not thus cured so that they could 
conceive their offspring without original 
sin : and therefore the blessed Virgin was 
conceived in original sin. Wherefore the 
blessed Bernardus (Epist. 174) writes to 
the canons of Lyons that her conception 
ought not to be celebrated, although out 
of devotion it was celebrated in some 
churches, not by considering her concep- 
tion but her sanctification rather : which, 
when it determinately took place, is un- 
certain. 



BONAVENTURA, BISHOP OF ALBANO. 



Nullius conceptionis solemnitatem cel- 
ebrat Ecclesia nisi solius Filii Dei in An- 
nunciatione beatae Virginis Mariae. Sunt 
tamen aliqui, qui ex speciaU devotione 
celebrant conceptionem beatae Virginis, 
quos nee omnino laudare, nee simpliciter 
audeo reprehendere. Non omnino appro- 
bare audeo pro eo quod sancti Patres, qui 
alias solemnitates Virginis Spiritu Sancto 



The Church celebrates the festival of 
no conception, except that of the Son of 
God alone in the Annunciation of the 
blessed Virgin Mary. Yet there are some 
who out of special devotion celebrate the 
conception of the blessed Virgin whom I 
neither dare altogether praise, nor simply 
reprehend. I dare not altogether approve 
of them for the reason that the holy 



THE CATHOLIC FAITH. 



33 



docente statuerunt, qui etiam magni ama- 
tores, et veneratores beatae Virginis fue- 
runt, Conceptionem Virginis solemnizare 
non docuerunt. Beatus etiam Bernardus 
praecipuus Virginis amator, et honoris ejus 
zelator illos reprehendit, qui conceptionem 
Virginis celebrant. — Non etiam audeo om- 
nino reprehendere, quia ut quidam dicunt, 
haec solemnitas celebrari non coepit hu- 
mana inventione, sed divina revelatione : 
quod si verum est sine dubio bonum est 
solemnizare in ejus conceptione : sed quia 
hoc authenticum non est, non compellimur 
credere : quia etiam contra fidem rectam 
non est, non compellimur negare. Potest 
etiam esse, quod ilia solemnitas potius re- 
fertur ad diem sanctificationis, quam con- 
ceptionis. — In Sent. 3, P. i, dist. 3, art. i, 
qu. I, n. 4, p. 30, C. D., T. 5. 



Et hinc est, quod beata Virgo poenali- 
tatibus fuit obnoxia, et per Christum lib- 
erata ab originali peccato, sed aliter quam 
alii. Nam alii post casum erecti sunt, Virgo 
Maria quasi in ipso casu sustenta est ne 
rueret. — Communiter sancti cum de materia 
ilia loquuntur, solum Christum excipiunt 
ab ilia generalitate, qua dicitur : Omnes 
peccaverunt in Adam. Nullus autem in- 
venitur dixisse de his quos audivimus auri- 
bus nostris, Virginem Mariam a peccato 
originale fuisse immunem. — Et quia hie 
honor, scilet immunem esse ab omni pec- 
cato tam originali, quam actual! solius filii 
Dei est, quia solus conceptus est de 
Spiritu Sancto, et natus de Virgine : ideo 
Virgini attribuendum non est. — lb. 3, P. i, 
dist. 3, art. i, qu. 2, p. 32, D E, B C, 
n. 2, p. 32, E. 



Fathers who instituted the other festivals 
of the Virgin, taught by the Holy Spirit, 
who were also great admirers, and ven- 
eratiors of the blessed Virgin, have not 
taught us to solemnize the Conception of 
the Virgin. The blessed Bernardus even, 
a particular admrer of the Virgin, and 
zealou.^ of her honor, reprehends those 
who celebrate the conception of the Virgin. 
— Nor, on the other hand, do I d.\re repre- 
hend it altogether, because, as some say, 
this festival began to be celebrated not by 
human invention, but by divine revelation; 
v.'hich, if it be true, it is good to solemnize 
it at her conception. But because this is 
not authentic, we are not compelled to 
believe it ; because also it is not contrary 
to a right faith, we are not compelled to 
deny it. It is possible also, that that fes- 
tival is referred rather to the day of her 
sanctification, than of her conception. 

And hence it is, that the blessed \'ir- 
gln was obnoxious to penalty, and through 
Christ was liberated from original sin, but 
in a different manner from others. For 
others were raised up after their fall ; the 
Virgin Mary was supported in the very 
act of faUing, that she might not fall. — 
The saints in common, when they speak 
of this matter, except Christ alone from 
that generality whereby it is said : All 
have sinned in Adam. But no one of 
those whom we have heard with our ears, 
is found to have said, that the Virgin 
Mary was exempt from original sin. — And 
because this honor, namely, to be exempt 
from all sin, as well original, as actual, 
belongs to the Son of God alone, because 
He alone was conceived of the Holy 
Spirit, and born of a Virgin ; therefore 
this is not to be attributed to the Virgin. 



WILLIAM DURAND, BISHOP OF MENDES. 



Quidam etiam faciant quintum festum, 
scihcet, de conceptione beatae Mariae, di- 
centes, quod, sicut celebratur de morte 
Sanctorum non propter mortem, sed quia 
tunc recepti sunt in nuptiis aeternis, sim- 



Some also make a fifth festival, 
namely, of the Conception of the blessed 
Mary, saying, that as we celebrate the 
death of the Saints, not on account of 
their death, but because thev are then re- 



THE CATHOLIC FAITH. 



iliter potest celebrari festum de concep- 
tione, non quia sit concepta, quia in pec- 
cato est concepta, sed quia mater Domini 
est concepta : asserentes, hoc fuisse revel- 
atum cuidam Abbati in naufragio consti- 
tuto. Quod tamen non est authenticum, 
unde non est approbandum, cum concepta 
fuerit in peccato, seu per concubitum 
maris et foeminae. — Rat. div. offic, L. 7, 
c. 7, fol. 132, col. I, BC. 



ceived into everlasting nuptials, in like 
manner the Festival of the Conception 
may be celebrated, not because she was 
conceived (because she was conceived in 
sin), but because she was conceived the 
Mother of our Lord; asserting that this was 
revealed to a certain Abbot when in ship- 
wreck. Yet this is not authentic ; where- 
fore it is not to be approved of, since she 
was conceived in sin, or by copulation of 
male and female. 



Century XIV. 

COUNCIL OF LONDON, 1327. 

This is the first Council which commands the Festival of the Con- 
ception to be celebrated : 



Statuimus et firmiter praecipendo man- 
damus, quatenus festum conceptionis prae- 
dicatae, in cunctis Ecclesiis nostra Cantu- 
ariensis provinciae, festive et solemniter de 
catero celebratur, — Can. 2, col. 829, T. 25, 
Mansi. 



We ordain and command by firmly 
enjoining, that the festival of the said 
Conception be hereafter festively and sol- 
emnly celebrated in all the Churches of 
our province of Canterbury. 



ALVARUS PELAGIUS, BISHOP OF SILVIS. 



De matre etiam ejus beatissima tenent 
sancti maxime Augustinus quod non pec- 
cavit etiam venialiter in hac vita, tamen in 
originali peccato concepta fuit, sicut ceteri 
homines • quia ab ilia sententia patris sui 
David, Ecce enim in iniquitatibus concep- 
tus sum, Ps. L. xxxiii, q. iii, vir cum pro- 
pria : nullus excipitur nisi Christns qui non 
de semine humano, sed Spiritu Sancto, et 
in utero virginis jam sanctificato conceptus 
fuit. — Domina autem nostra de semine 
utriusque parentis Joachim et Annae con- 
cepta fuil sicut ceterae mulieres : non de 
Spiritu Sancto sicut filius et ideo in origin- 
ali peccato fuit concepta ut late probat 
Bernardus in epistola quam scribit canoni- 
cis Lugdunen. in qua reprehendit eos, quia 
conceptionis festum celebrabant : quod non 
debet fieri, sed quam fit, referri debet ad 
sanctificationem ejus in utero. — Romana 
ecclesia festum conceptionis non agit, etsi 
toleret quod alicubi fiat maxime in Anglia, 



Concerning His blessed mother also, 
the Saints hold, especlialy Augustine, that 
she sinned not even venially in this life, but 
yet was conceived in original sin, as were 
other men : for from that sentence of His 
father David : For behold I was conceived 
in iniquity, Ps. 50 (51:5) * * ^ no 
one is excepted but Christ Who was con- 
ceived, not of human seed, but of the 
Holy Spirit in the already-sanctified womb 
of a virgin. — But our Lady was conceived 
of the seed of each parent, Joachim and 
Anna, as were other women ; not of the 
Holy Spirit as her Son was, and therefore 
she was conceived in original sin, as Ber- 
nard proves largely in the epistle which 
he writes to the Canons of Lyons, wherein 
he reprehends them because they cele- 
brated the festival of her conception : 
which ought not to be done, but when it 
is done, it ought to be referred to her 
sanctification in the womb. — The Roman 



THE CATHOLIC FAITH. 



non tamen approbat. — Hac ratione vel 
illud festum debet referri ad sanctificatio- 
nem Virginis, non conceptionem ut dictum 
est : Et ita dicit oratio quae dicitur in hoc 
festo Romae in Sancta Maria Majori : 
Deus qui sanctificationem Virginis etc., 
sicut vidi et audivi quum ibi de ista sanc- 
tificatione praedicarem in isto festo sanc- 
tificationis, quod fit in Decembri ante 
festum Natalis per quindecim dies. — De 
planet. Eccles., L. 2, c. 51, fol. no, col. 
I, 2. 



Church doe.; not celebrate the festival of 
the Conception, although she tolerates it, 
because it is regarded elsewhere, especially 
in England, yet she does not approve of 
it.' — For this reason this festival ought to 
be referred to the sanctification of the 
Virgin, not to her conception, as has been 
said. And thus the prayer says, which is 
said at this festival at Rome in the Church 
of St. Mary Major : O God, Who the 
sanctification of the Virgin, etc., as I my- 
self saw and heard when I preached there 
concerning that sanctification, at this very 
festival of the Sanctification, which occurs 
in December, fifteen days before the festi- 
val of the Nativity. 



DUNS SCOTUS. 
Duns Scotus was the first to defend this dogma : 



Per illud patet ad rationes factas pro 
prima opione, quia maxime indiguisset 
Christo, ut redemptore, ipsa enim contrax- 
isset originale peccatum ex ratione propa- 
gationis communis, nisi fuisset praeventa 
per gratiam mediatoris, et sicut alii indig- 
uerent Christo, ut per ejus meritum remit- 
teretur eis peccatum jam contractum, ita 
ilia magis indiguit mediatore praeveniente 
peccatum ne esset ab ipsa aliquando con- 
trahendum, et ne ipsa contraheret. — In 
L. 3, Sent. dist. 3, qu. i, § Per illud, p. 
Si, T. 3. 



Hereby a way lies open for the rea- 
sons produced for the first opinion, that 
she would have especially needed Christ 
for a Redeemer, for she would have con- 
tracted original sin by reason of common 
propagation, unless she had been pre- 
vented by the grace of the Mediator ; and 
as others had need of Christ, that through 
His merit sin already contracted might be 
remitted to them, so she was more in need 
of a Mediator preventing sin lest it should 
at some time be contracted by her. and 
that she might not contract it. 



CATHARINE OF SIENNA. 



Datum est ergo nobis verbum aeter- 
num per manum Mariae : et de substantia 
Mariae induit naturam, absque* peccati 
originalis macula : et hoc quia non hom- 
inis, sed Spiritus Sancti inspiratione facta 
est ilia conceptio : quod quidem non fuit 
sic in Mariae : quia non processit ex massa 
Adae operatione Spiritus Sancti, sed hom- 
inis. Et quia tota ilia massa erat putrida, 
non poterat nisi in putridam naturam 
anima ilia infundi : nee purgari poterat, 
nisi per gratiam Spiritus Sancti, cujus qui- 
dem gratiae non est subjectum susceptibile 



The eternal \Vord, therefore, was 
given to us by the hand of Mary, and of 
the substance of Marj^ He put on nature 
without the blemish of original sin, and 
this He did, because that conception was 
not of man, but made by the inspiration 
of the Holy Spirit. This indeed was not 
so in Mar}^, because she did not proceed 
from the mass of Adam by the operation 
of the Holy Spirit, but of man. And 
because that whole mass was corrupt, her 
soul could not be infused but into corrupt 
nature, nor could she be purified but by 



^.6 



THE CATHOLIC F\'MTH. 



corpus, sed spiritus rationalis aut intellect- 
ualis : et ideo non poterat Maria a macula 
ilia purgari, nisi postquam anima infusa 
est corpori : quod quidem sic factum est 
propter reverentiam thesauri divini, qui in 
illo vase debebat reponi : Nam sicut fornax 
consumit goittam aquae in modico tempore, 
sic facet Spiritus Sanctus de macula pec- 
cati originalis. Nam post conceptionem 
ejus, statim fuit per gratiam Spiriti sancti 
ab illo peccato mundata, et gratia magna 
data. Tu scis, Domine, quia ista est 
Veritas. — Orat. 1 6, facta Romae an. 1300, 
fol. 320, col. 2. 



the grace of the Holy Spirit, of which 
grace indeed, a susceptible body is not 
the subject, but a rational or intellectual 
spirit, and therefore Mary could not be 
purified of that blemish, till after her soul 
was infused into her body, which in truth 
was so done out of reverence for the 
Divine treasure, which was destined to be 
placed in that vessel. For as a furnace 
consumes a drop of water in a moment of 
time, so does the Holy Spirit the blemish 
of original sin : for after her conception 
she was immediately made clean of that 
sin by the grace of the Holy Spirit, and 
was endowed with great grace. Thou 
knowest, O Lord, that this is the truth. 



When the Franciscans, who were patrons of the Immaculate Con- 
ception, put forth the authority of St. Brigitta in their favor, the Dom- 
inicans opposed that of their own Saint Catharine of Sienna. Here we 
see two Roman CathoUc Saints at variance one with the other. 

St. Brigitta had a revelation in which the Virgin asserted her 
Immaculate Conception : 



Veritas est, quod ego concepta fui 
sine peccato originali, et non in peccato. — 
Revelat., L. 6, c. 49, p. 507, CD. 



It is the truth, that I was conceived 
without original sin, and not in sin. 



JOHN A MONTESONO, A THEOLOGIAN OF PARIS. 



Non omnem hominem praeter Chris- 
tum contraxisse ab Adam peccatum orig- 
inale est expresse contra fidem. 

Beatam Mariam V. et Dei Genetricem 
non contraxisse peccatum originale est ex- 
presse contra fidem. — Theses, Prop. 10,11, 
Ap. Perrone, p. 19. 



That not every man, besides Christ, 
contractes original sin from Adam, is ex- 
pressly contrary to the faith. 

That the Blessed Mary, Virgin and 
Mother of God, did not contract original 
sin is expressly contrary to the faith. 



Century XV. 

ANTONINUS, ARCHBISHOP OF FLORENCE. 



Quamvis enim non determinatum per 
ecclesiam virginem esse conceptam in 
peccato originali vel non ; propter quod 
absque praejudicio salutis, licet unicuique 
tenere alteras opiniones quae sibi placeat. 
Tamen si bene considerentur Scripturae et 
dicta doctorum antiquorum et modernorum 
qui fuerint devotissimi virgini gloriosae : 



For though it be not determined by 
the Church whether or not the Virgin was 
conceived in original sin ; because it is 
without prejudice to salvation, every one 
is allowed to hold whatever other opinions 
may please him. Yet if the Scriptures be 
well considered, and the sayings of the 
ancient and modern Doctors who were 



THE CATHOLIC FAITH. 



Z7 



manifeste patet ex verbis eorum ipsam in 
peccato originali conceptam fuisse. Sed 
tenentes contrariam opinionem extorquent 
eorum dicta contra intentionem dicentium. 
Et prime ostendit hoc Apostolus ad Rom. 
iii. ubi dicit quod omnes in Adam pecca- 
verunt : et egent gloria Dei et nullum ex- 
cipit nisi Christum : ut patet ex eo quod 
sequitur, et in glossa ibidem. Dicitur 
etiam Job iii. expectet lucem et non 
videat : nee ortum surgentis aurorae. Ubi 
loquitur propheta de nocte quae designat 
originalem culpam : quae nullo modo vidit 
lucem, id est, Christum : quia solus ipse 
sine originali peccato conceptus. Aurora 
vero Virgo Maria, cujus ortum ipsa nox 
culpae originalis non vidit, quia ante fuit 
sanctificata et a peccato originali mundata 
quam nata in mundo. Sic exposuit B. 
Tho. in iii. parte, q. xxiii. Eccles. etiam 
vii. ca. dicit. Virum de mille unum rep- 
peri : Mulierem nullam inveni. Vir ille 
fuit Christus. Numerus autem millen- 
arius ponitur juxta morem scripturae de- 
terminatus pro indeterminate, id est, pro 
omni coetu sanctorum : inter quos solus 
Christus repertus est sine peccato aliquo : 
non aliqua mulier. — Item Greg. xi. mora- 
lis, c. ult. sic dicit. Solus redemptor in 
carne sua vere mundus extitit : quia nee 
per carnalem delectionem venit. — Multi 
etiam excellentissimi ord. minor, idem 
dicunt et praecipue devotissimus super 
omnes Bonav^entura qui postea fuit Car- 
dinalis : sic dicit sup. iii. sen. di. iii. q. ii. 
Sanctificatio virginis subsecuta est peccati 
originalis contractionem : quia nullus im- 
munis fuit a culpa originalis peccati ; nisi 
solus Filius virginis : sicut dicit Apostolus 
ad Rom iii. Omnes peccaverunt et egent 
gloria Dei. Hie autem dicendi modus 
est communior, rationabilior, et securior. 
Communior quia omnes fere id tenent 
quod beata Virgo habuerit originale: etc. 
— Rationabilior est etiam : quia esse natu- 
rae praecedit esse gratiae vel tempore vel 
natura : etc. — Securior est ; quia magis 
consonum fidei et pietati et sanctorum 
auctoritatibus magis concordat, pro eo 



most devoted to the glorious Virgin, it is 
clearly manifest from their words that she 
was conceived in original sin. But those 
who hold the contrary opinion, wrest their 
sayings contrary to the intention of those 
who speak them. And in the first place 
the Apostle shows this in Rom. 3 : 23, 
where he says that All have sinned in 
Adam, and do need the glory of God ; and 
excepts no one but Christ, as is plain 
from what follows, and in the Gloss at the 
same passage. It is also said in Job 3:9: 
Let it expect light, and see it not, nor the 
rising of the dawning aurora ; where the 
Prophet speaks of the night which desig- 
nates original sin, which in no manner 
sees the light, that is, Christ ; because He 
alone was conceived without original sin. 
But the aurora is the Virgin Mary, whose 
rising the night itself of original sin did 
not see, because she was sanctified and 
cleansed from original sin before she was 
born into the world. Thus the Blessed 
Thomas expounded it in P. 3, qu. 23. 
Ecclesiastes 7 : 29 also says : One man 
among a thousand have I found ; I have 
found no woman. That man was Christ. 
But the number thousand is employed 
according to the custom of Scripture, a 
determinate for an indeterminate, that is, 
for the whole assembly of the Saints ; 
among whom Christ alone was found 
without any sin ; not any woman was so 
found. — Likewise Gregorious, in Moral., 
lib. xi., cap. ult., thus says: The Re- 
deemer alone was truly clean in His flesh ; 
because neither did He come by carnal 
pleasure. — Many most excellent men of 
the Order of the Minorites (Franciscans) 
say the same, and Bonaventura in particu- 
lar, the most devout of all, who was after- 
wards Cardinal, thus says, Super 3 Sent, 
dist, 3, qu, 2 : The sanctification of the 
Virgin was subsequent to the contraction 
of original sin, because no one was free 
from the defect of original sin, except the 
Son of the Virgin only, as the Apostle 
says in Rom. 3 : All have sinned, and do 
need the glory of God. But this way of 



^.8 



THE CATHOLIC FAITH. 



quod saiicti communiter cum de ista ma- 
teria loquuntur solum Christum excipiunt 
ab ilia generalitate qua dicitur, omnes 
peccaverunt in Adam. NuUus autem in- 
venitur dixisse de his quas audivimu3 
auribus nostris Virginem Mariam ab orig- 
inali fuisse immunem. — Immo secundum 
Rich, ordinis minorum hoc derogat Matri 
et tilio ; Matri Virgini, quia ejus privileg- 
ium est quod sola sine peccato concepit. 
Derogat et filio qui solus est immunis ab 
omni labe, etiam originali. — Et si dicis 
aliquas sanctas habuisse revelationem de 
hujusmodi, ut Sancta Brigida, Dicendum 
quod aliae sanctae quae clauerunt miraculis 
ut beata Katharina de Senis, habuerunt 
revelationem de contrafio, et cum etiam 
veri prophetae aliquando putent se ex rev- 
elatione Spiritus Sancti, aliquando habere 
quae ex se dicunt ; non est inconveniens 
dicere quod tales revelationes non fuerunt 
a Deo: sed somnia humana. — Sum.TheoL, 
P. I, tit. 8, c. 2, p. , T. I. 



speaking is more common, more reason- 
able, and safer. It is more common, 
because almost all hold that the blessed 
Virgin had original sin ; etc. — It is more 
reasonable also, because to be of nature 
proceeds to be of grace, either by time or 
nature ; etc. — It is safer, because it is 
more consonant with faith and piety, and 
is more in accordance with the authority 
of the Saints, inasmuch as the Saints com- 
monly, when they speak of this matter, 
except Christ alone from that generality 
whereby it is said : All have sinned in 
Adam. But no one of those whom we 
have heard with our ears, is found to have 
said that the Virgin Mary was exempt 
from original sin. — Nay, according to 
Richardus of the Order of the Minorites, 
this is derogatory both to the Mother and 
the Son ; to the Virgin Mother, because it 
is her privilege that she alone conceived 
without sin. It is derogatory to the Son 
also Who alone is exempt from all sin, 
even original. — And if you say that some 
Saints have had a revelation about this 
matter, as St. Briget, we must say that 
other Saints, who have been illustrious for 
miracles, as the blessed Catharine of Si- 
enna, have had a revelation to the con- 
trary, and seeing that true prophets even 
think that they sometimes speak by the 
revelation of the Holy Spirit, sometimes 
of themselves ; it is not improper to say 
that such revelations are not of God, but 
are human dreams. 



JOHN DE TURRECREMATA, A CARDINAL. 



PoLiTUS Ambrosius Catharinus. 
— Haec igitur (de immacul. Concept.) in 
Synodo [Tridentino] cum tractarentur, 
ecce novus liber, immo vetus a situ et carie 
jam semiesus eripitur, qui non m^ulto post 
typis excusus in lucem prodiit. Libri ejus 
aro-urnentum erat contra imrr.aculatam B. 
Virginis Conceptionem, cujus auctor in- 
scribitur CardinaHs de Turrecremata. — 
Disp. pro verit. immac. Concep., Rom. 
1 551, ep. nuncup. ad Card. Cervin. Ap. 
Perrone, p. 33- 



When therefore the Immaculate Con- 
ception was treated of in the Synod of 
Trent, behold a new book, nay rather, an 
old one, already half eaten up with mould 
and decay, is snatched up, which not long 
after was printed and came forth to the 
light. The argument of this book was 
against the Immaculate Conception of the 
blessed Virgin, whose author was inscribed 
as CardinaHs de Turrecremata. 



THE CATHOLIC FAITH. 



39 



Century XVI. 
VINCENTIUS DE CASTRONOVO. 



Joannes Perrone, Jesuit. — Kandel- 
lus a Castronovo Ord. Praedic. Magister 
generalis xxxvii aim. 1470, in tract. De 
singulari puritate et praerogativa Concep- 
tionis Christi aliisque opusculis, acerbis- 
sime invectus est in immaculati Conceptus 
sententiam ut absurdam, impiam, haere- 
ticam, diabolicam, utpote sacris Uteris, 
Conciliis, Patribus, Scholasticis, rationi 
tandem prorsus adversam. — Porro in trac- 
tatu De puritate recensuit Bandellus 216 
Patrum et Doctorum testimonia contra 
immaculatam Virginis Conceptionem. — 
De immac. B. V. concep., p. 33. 



Bandellus a Castronovo, the Thirty- 
seventh Master-General of the Order of 
Preachers, in the year 1470, in a treatise 
Concerning the singular purity and pre- 
rogative of the conception of Christ, and 
in other works, inveighed most bitterly 
against the opinion of the Immaculate 
Conception as absurd, impious, heretical, 
diabolical, seeing that it was wholly con- 
trary to the Holy Scriptures, Councils, 
Fathers, Schoolmen, and finally reason 
itself. — Moreover, in his treatise Concern- 
ing purity, etc. , Bandellus enumerates the 
testimonies of 216 Fathers and Schoolmen 
against the Immaculate Conception. 



THOMAS DE VIO, CAJETANUS, CARDINAL OF S. SIXTUS. 



Sanctus Erardus episcopus et Martyr 
in sermone nativitatis beatae Virginis dicit, 
O felix puella, quae concepta in peccato 
purificatur ab omni peccato, et filium con- 
cipit sine peccato. — Stant igitur solidae 
allatae Sanctorum, et doctorum authori- 
tates ad sustinendum beatam Virginem 
conceptam in peccato originali, et prop- 
terea rationabilem probabilemque esse par- 
tem illam constat. — Opusc. T. 2, Tract. 
I, De concep. B. M., c. 4, fol. loi, 
col. I, 2. 



St. Erardus, Bishop and Martyr, in a 
sermon on the Nativity of the blessed 
Virgin, says: O happy girl, who, conceived 
in sin, was purified from all sin, and didst 
conceive a Son without sin. — The authori- 
ties of the Saints and Doctors, therefore, 
alleged, for sustaining the proposition that 
the blessed Virgin was conceived in orig- 
inal sin, stand firm, and therefore it is 
plain that that side is reasonable and 
probable. 



ALPHONSUS SALMERON, A JESUIT. 



Deinde illi multitudini Doctorum op- 
ponimus aliam multitudinem, ut clavus a 
clavo trudatur. — Quidam enim eorum 
computant ducentos Patres, alii, ut Ban- 
dellus, ad fere 300. Cajetanus vero quin- 
decim, et illos quidem, ut ait irrefraga- 
biles. — In Rom. 5, Tract. 51, p. 467, 
T. n. 



Then to that multitude of Doctors, 
we oppose another multitude, that the nail 
may be driven by the nail. — For some of 
them compute 200 Fathers, others, as 
Bandellus, almost 300, but Cajetanus 15, 
and these indeed, as he says, irrefragable 
[against the Immaculate Conception]. 



MELCHIOR CANUS, BISHOP OF THE CANARY ISLANDS. 



Sancti namque omnes, qui in ejus rei 
mentionem incidere, uno ore asseverarunt, 
beatam Virginem in peccato originali 
conceptam hoc videlicet Ambro. — Hoc 



For all the Saints who have happened 
to mention this thing, have asserted with 
one mouth, that the blessed Virgin was 
conceived in original sin ; this forsooth 



40 



THE CATHOLIC FAITH. 



August. — Hoc Chrysost. — Idem quoque Ambrose affirms ; this Augustine ; this 

affirmat Beda in homilia super Missus est. Chrysostom. Bede also affirms the same 

.\nselmus, etc. — Loc. Theol., L. 7, c. i, in Horn, super Missus est. Anselm, etc. 
n. I, fol. 217. 



Century XVII. 
JOANNES ASORIUS, JESUIT. 



Certe verisimile est, anniversariam 
hujus diei festi [Nativit. B. Virg.] mem- 
oriam olim celebrari coepisse statim post 
Ephesinum generale Concilum : Nam eo 
tempore fuit haeresis Nestorii damnata qui 
negabat B. Virginem fuisse Dei genetri- 
cem ; et proinde eo tempore coepit amplior 
cultus et honor B. Virgani deferri, quam 
antea. — Inst. Moral., I., i, c. 20, col. 90, 
B. T. 2. 



Certainly it is very probable that the 
anniversary memorial of this festival [the 
Nativity of the Blessed Virgin] anciently 
began to be celebrated immediately after 
the general Council of Ephesus ; for at 
that time the heresy of Nestorius was con- 
demned, who denied that the blessed Vir- 
gin was the Mother of God ; and therefore 
from that time more ample worship and 
honor began to be given to the blessed 
Virgin than before. 



ROBERT BELLARMINE, CARDINAL AND JESUIT. 



Hos igitur tria breviter demonstrare 
aggredimur. Primo, Non haberi apud 
Catholicos pro re certa et explorata, ac fide 
Catholica tenenda, B. Virginem sine pec- 
cato fuisse conceptam. — Quod attinet ad 
primum, Johannes Pomeranus unus ex 
primis Lutheri discipulis, in Comment., 
cap. I. et 44 Hierem. scribere ausus est, 
pro articulo fldei, apud Catholicos haberi 
B. Virginem sine uUo peccato, imo etiam 
de Spiritu Sancto fuisse conceptam. Sed 
hoc impudissimum mendacium satis aperte 
refellunt duae Pontificum constitutiones, 
et Concilii Oecumenici decretum, quibus 
constitutionibus, ac decretis Catholic! om- 
nes libenter obediunt. — De amis. grat. et 
Stat, pecc, L. 4, c. 15, p. 71, C D. T. 4. 



We proceed, therefore, to briefly dem- 
onstrate these three propositions : First, 
that it is not held among Catholics for a 
certain and, established thing, and to be 
held for CathoHc faith, that the Blessed 
Virgin was conceived without sin. — As to 
what pertains to the first, Johannes Pom- 
eranus, one of the first disciples of Luther, 
in Comment., cap. i et 44 Hierem., dared 
to write, that among Catholics it was held 
as an article of faith, that the blessed 
Virgin was conceived without any sin, nay 
even, by the Holy Spirit. But this most 
impudent falsehood, two constitutions of 
the- Pontiffs, and the decree of a General 
Council very openly refute ; which consti- 
tutions and decrees all Catholics willingly 
obev. 



FRANCIS SUAREZ, JESUIT 



Est ergo secunda sententia, quae ait 
Virginem fuisse conceptam in originah, et 
paulo post fuisse sanctificatam. Hanc 
tenuerunt fere antiqui scholastic! ante 
Scotum. — In 3 S. Thom., T. 2, qu, 27, 
art. I et 2, disp. 2, § 5, p. 36, B. 



There is, therefore, a second opinion 
which affirms, that the Virgin was con- 
ceived in original sin, and shortly after 
sanctified. This opinion nearly all the 
ancient Schoolmen before Scotus held. 



THE CATHOLIC FAITH. 



Et primum omnium magni ponderis 
est totius Ecclesiae fere universalis con- 
sensus, in quo, consideratione dignum est 
antiquos patres pauca de privilegio esse 
locutos. Quod mirum esse non debet, 
tum quia Spiritus Sanctus paulatim suam 
Ecclesiam docet (ut Greg, dicit homil. 26 
in Ezechiel) tum etiam, quia aliis fidei 
mysteriis gravioribus, magisque necessariis 
explicandis ac defendendis distinebantur. 
Postquam vero ante quingentos annos Ve- 
ritas haec clarius coepit doceri, ita insedit 
Hdelium animis, crevitque paulatim ejus 
rtdes, ut jam fere omnium consensione re- 
cepta sit. Et praesertim ab hinc ducentis 
annis ferme omnes ecclesiastici Scriptores, 
episcopi, — subscripserunt. — Hue accedit 
ab Ecclesia festum conceptionis celebrari, 
qui mos in ecclesia Graeca ante mille 
annos est ortus, — in Latina vero introduci 
coepit, ante quingentos fere annos, ut ex 
epistolis Bernardi constat. — In 3 S. Thorn., 
T. 2, qu. 27, art. i et 2, disp. 3, § 5, p. 
39, BCA. 



Sed revera non est [Conceptio B. V. 
M. de fide] quia neque est ab Ecclesia 
definita, nee est testimonium scripturae, 
aut sufficiens traditio, quae infallibilem 
facial fidem. — In 3 S. Thom., T. 2, qu. 
37, art. 4, disp. 21. § 2, p. 347, AB. 



And first of all the alinost universal 
consent of the whole Church is of great 
weight, in which it is worthy of considera- 
tion, that the ancient Fathers spoke but 
little concerning this privilege. This ought 
not to be wondered at, both because the 
Holy Spirit teaches His Church by de- 
grees, as (jregory says in Hom. 26 in 
Ezechiel, and also because they were en- 
gaged in explaining and defending other 
more weighty, and more necessary mys- 
teries of the faith. But after this truth 
began to be more clearly taught five hun- 
dred years ago, it so sunk into the minds 
of the faithful, and faith in it gradually 
increased so that now it is received with 
the consent of almost all.* And especially 
within the past two hundred years almost 
all Ecclesiastical writers and Bishops, — 
have subscribed to it. — Hence, the fes- 
tival of the Conception came to be cele- 
brated by the Church, which custom orig- 
inated in the Greek Church a thousand 
years ago, — but began to be introduced 
into the Latin Church about five hundred 
years ago, as it is evident from the epistles 
of Bernardus. 

But truly the Conception of the 
blessed Virgin Mary is not an article of 
faith, because it has not been defined by 
the Church, nor is there testimony of 
Scripture, or sufficient tradition, to make 
faith in it infallible. 



JOHN LAUNOY, A THEOLOGIAN OF PARIS. 



Si Ecclesia quaestionem de Conceptu 
Virginis modo jam memorato explicare ac 
solvere vellet, atque finem discussioni col- 
locare anno Domini millesimo supra tre- 
centesimum, sine dubio statueretur B. 
Virginem sicut ceteros homines in peccato 
originaU conceptam. — Constat a Christo 
nato ad seculum usque decimum, ea omnia 
quae descripsit Vincentius, in quaestione 
de Conceptione Virginis occurrere ; ac 
patebit Mariam in peccato conceptam. — 
Praescrip. de concep. B. Virg. Praescrip. , 
2, p. II, T. I, Pars I. 



If the Church would explain and solve 
the question concerning the Immaculate 
Conception in the manner just mentioned, 
and put an end to the discussion in the 
year of our Lord 1300, it would be estab- 
lished, without a doubt, that the blessed 
Virgin was conceived in original sin as 
other men. — It is certain that from the 
birth of Christ down to the tenth century, 
all those things which Vincentius described 
occur in the question concerning the con- 
ception of the Virgin ; and it will be plain 
that Mary was conceived in sin. 



42 THE CATHOLIC FAITH. 

Century XIX. 

JOHN MILNER, BISHOP OF CASTABLA. 

The Church does not decide the controversy concerning the Con-' 
ception of the Blessed Virgin and several other disputed points, because 
she sees nothing absolutely clear and certain concerning them, either in 
the written or unwritten word, and therefore leaves her children to form 
their own opinions concerning them. — End of Controversy, Letter xii, 
part I, p. 91. 




ASSUMPTION OF THE BLESSED VIRGIN. 



THE CHURCH OF ROME. 

The Church of Rome celebrates on the 15th of August the Feast 
of the Assumption of the Blessed Virgin Mary, soul and body, into 
heaven. Having therefore opened the doors of Paradise for us she is 
" raised far above angels and archangels, cherubim and seraphim, and 
placed at the right hand of her divine Son." — Clifton Tracts, Tract 24, 
p. 10, vol. iii. 

ROMAN BREVIARY. 



Hanc autem vere beatam, quae Dei 
verbo aures praestitit, et Spiritus sancti 
operatione repleta est, atque ad Archangel! 
spiritalem salutationem sine voluptate at 
virili consortio, Dei Filium concepit, et 
dolore aliquo peperit, ac totam se Deo 
consecravit, quonam modo mors devora- 
ret ? quomodo inferi susciperent ? quo- 
modo corruptio invaderet corpus illud in 
quo vita suscepta est ? Huic recta, plana 
et facilis ad coelum parata est via. — Pars 
.Estiva, die 15. Aug. in Assump. B. M. V., 
p. 666. 

Venite, adoremus Regem Rcgum : 
Cujus hodie ad £etherem Virgo Mater 
assumpta est coelum. 

Exaltata est sancta Dei genitrix, super 
choros Angelorum ad coelestia regna. — 
Paradisi portae per te nobis apertae sunt, 
quae gloriosa cum angelis triumphas. 

Assumpta est Maria in coelum, gau- 
dent angeli. — lb., p, 660, 661, 669. 



But how could death devour this truly 
blessed one who gave ear to the word of 
God, and was filled with the operation of 
the Holy Spirit, and did conceive the Son 
of God at the spiritual salutation of the 
Archangel without voluptiousness and 
without the fellowship of a husband, and 
brought forth without any pain, and wholly 
consecrated herself to God? how could 
those below receive her? how could cor- 
ruption invade that body in which life was 
received? For it a direct, plain, and easy 
way to heaven was prepared. 

Come, let us adore the King of 
Kings, ^Yhose Virgin mother was to-day 
assumpted into heaven. 

The holy Mother of God is exalted 
above the choirs of Angels to the heav- 
enly realms. — The gates of Paradise are 
opened to us through thee, who gloriously 
triumphest with angels. 

Mary^ was assumpted into heaven : 
angels rejoice. 



43 



44 



THE CATHOLIC FAITH. 



CATECHISM OF THE CHRISTIAN RELIGION. 

Q. Was the body, as well as the soul, of the Blessed Virgin, trans- 
ported to heaven ? 

A. Such is the universal and well-grounded opinion of ail the 
faithful. * * * — Baron. Notes sur le Martyrol. 15 August., et sur 
r an. 48 de Jesus Christ, n. 4-12, part ii, c. 20, n. 18, p. 253. 

THE CATHOLIC CHURCH. 

To the Ancients nothing was known as to where or when the 
Blessed Virgin died. They therefore wisely abstained from rashly at- 
tempting to define w^iat was unknown to them ; and up to the twelfth 
century, and perhaps still later, Theologians spoke with extreme caution 
and reserve in regard to her Assumption. The account of the assem- 
bling together of all the Apostles at Jerusalem at the time of the Vir- 
gin's death, given in the spurious work which is assigned to Melito, 
Bishop of Sardis, and others, is proved to be false by Bede. 



Century II. 

MELITO, BISHOP OF SARDIS. 



Cui [Mariae] angelus dixit ; Ecce in- 
quit hodie per virtutem Domini mei Jesu 
Christi omnes Apostoli assumpti hue ad 
te venient. Et ait illi Maria ; Rogo ut 
mittas super me benedictionem tuam, ut 
nulla potestas Inferni occurat mihi in ilia 
hora qua anima mea fuerit egressa de cor- 
pore et ne videam principem tenebrarum. 

Peto a te Rex gloriae, ut non noceat 
mihi potestas Gehennae. — De Transitu 
Virg. Mariae (opus spurium), c. 3, col. 
529, 530, EA., T. 2, La Eigne. 

Suscipe itaque me dornine ancillam 
tuam, et libera me, a potestate tenebrarum: 
ut nuUus Sathanae impetus occurat mihi, 
nee viadeam tetros spiritus occursantes. — 
lb., c. 8, col. 531. 

Michael Le Quien. — Nee ullus e 
Graecis scriptor noscitur anterior qui dor- 
mitionis Deiparae meminerit : nisi cer- 
tum sit Pseudo-Melitonem inter Graecos 
auctores debere censeri. Hune cum multa 
de Maria jejune passim scribat, puta eam 



The Angel said to Mary : Behold, 
to-day all the Apostles having been seized 
up by the might of my Lord Jesus Christ, 
shall come hither to thee. And Mary 
said to him : I request that thou send upon 
me thy benediction, that no power of hell 
meet me in that hour in which my soul 
shall go forth from the body, and that I 
may not see the prince of darkness. 

I ask of Thee, O King of glory, that 
the power of hell may not hurt me. 



Receive me, therefore, thy servant, 
O Lord, and liberate me from the power 
of darkness ; that no assault of Satan op- 
pose me, and that I may not see the foul 
spirits rushing about. 

Nor is any previous writer known 
among the Greeks, who has made mention 
of the Assumption of the Mother of God, 
unless it be certain that Pseudo-Melito is 
to be reckoned among the Greek authors. 
Inasmuch as he writes many jejune things 



THE CATHOLIC FAITH, 



45 



cum morti se proximam esse didicisset, 
admodum timuisse, ne Sathanae insidiis 
pateret, turn Ephesino Synodo antiquorem 
fuissc' crediderim. Postea enim longe 
melior de Dei genitrice, ut quidem par 
erat, existimatio ab omnibus, non in Ori- 
ente- solum, verum ' etiam in Occidente 
haberi coepit. — Annot. in Horn. 2, Joann. 
Damasc. de Dormit. B. V. M., p. 880, 
T. 2. 



in many places concerning Mary, as, for 
instance, that when she learned that she 
was near to death, she was exceeding fear- 
ful lest she should be exposed to the wiles 
of Satan ; T believe that he flourished prior 
to the Synod of Ephesus. For after that 
time there begun to be entertained, as in- 
deed was right, a far better estimation of 
the Mother of God, not in the East only,- 
but also in the West. 



Century IV. 

EPIPHANIUS, BISHOP OF CONSTANTIA. 



^AAAd Hal EL 8oKov6i TivE'i i.6- 
qjdABai, Z?/Zi',Cgc67 rd ixyif r^y 
vfjacpcjy, Mai evpQo6iv av ovte Odv- 
arov Mapt'ai, ovte ei TEQvr/HEv, 

OVTE El jil?) reOvT/KEI^ • OVTE El TeB- 

aitrai, ovte ei ^r) zEfjanrai. Kai- 
Toi yE Tov'loodvvov TtEpi r7]y'^A6iav 
tv6TcLXa/.iEyov rijv itopEiay ' nai 
ovdajiiov XiyEi, orz ETtrjydyETO /.lEfj' 
kavTov Tr}y dyiav UapfJeyoy. ^AXA.' 
d7rXa)i i6iGJ7t7/6Ey ?) ypacpi), did to 
vTVEp/JdAXoy Tov fJavjicaTO^ • lya fxi] 
f/5 ax7tXr/qiy dydyg ti)v Sidyoiav 
TGJK dvOpoJTCGjy, iyoo yap uv toI/lk^ 
AsyEiy, dAXd diayoovjuEyo'i 6i(j07t?)y 
ddxcS. Tdxa ydp itov uai 'ix'^V 
Evpoj^iEv Trj'i dyia'i EHEiy7]<i, xai 
/Liaxapia's, gj5 ovte Evpsiy idTi Toy 
OdyaToy avTrj'i. — Kay te ovy Tsfiyrf- 
HEy, ovK EyycjjiiEy. Kai ei TeBaTt- 
Tai, ov 6vyrJ7tTai 6apKi ' i.irj yiyoiTO. 
— Haer. 78, c. 11, p. 1043, 1044, BC D A., 
T. I. 

"Htoi ydp drCEfJayEy 7) dyia 
UapBEyoi, xal TsSaTTTai, ky Tif-iy 
avTTJi 7] Hoif.i7j6iiy nai ky dyvEia 7) 
teXevtt] ual Iv itapBEyia 6 6te- 
q^avoi. "Htoi dy7fpEf)7], HaBcji ysy- 
paTtzai, xai T7)y ipvxv^ civTTJi 6ie- 
XEv6ETai poficpaia- ky i.idpTv6iv 
avTTJ^ TO xXeo'^, xai sy /uaxapidjiioi's 
TO dyioy avTTJ^ dS/aa, di ij'i q}(2i 
dyETEiXE T(^ xodjiiGo. "Htoi Se t/iEiys, 



But if some think that I err, let them 
follow the steps of the Scriptures, and 
they cannot find the death of Mary, 
neither whether she died or did not die ; 
neither whether she was buried, or was 
not buried. And though John set out for 
Asia, yet he nowhere says that he took 
the holy Virgin with him. But Scripture 
is wholly silent, for the prevention of 
wonder, lest it should lead the minds of 
men into consternation. For I do not 
dare to speak, but meditating within my- 
self I enjoin silence. For perhaps we 
may sometime find traces of that holy and 
blessed one, since it is not possible to find 
her death. — Whether, therefore, she is 
dead, we know not ; and if she is buried, 
she is not united to the flesh ; God for- 
bid ! 



For whether the holy Virgin be dead, 
and buried, her death is in honor, and her 
end in purity, and her crown in virginity ; 
or whether she was slain, as it is written : 
And a sword shall pierce through thin.e 
own soul also ; her glory is among the 
martyrs, and the holy body of her, by 
whom light rose upon the world, is in 
blessedness ; or whether she remained ; 
for it is not impossible for God to do all 



46 



THE CATHOLIC FAITH 



Hai yap ovh ddvvarei rcj ^-Jacj 
Ttdvza TtoiElv, o6a7tEft fdovXerai, to 
T€A.o<: yap avry? ovdeii eyvoo. — lb., 
c. 23. p. 1055, C D. 



things whatsoever He 
man knows. 



ills, her end no 



ST. JEROME, PRIEST. 

Although St. Jerome mentions all the sacred places of Palestine in 
Ep. 27, ad Eustoch. Virg. Epitaph. Paulae matris, p. 62-69, '^- ^, he says 
nothing about the Assumption of the Virgin. 



SOPHRONIUS, A PRIEST 



De assumptione ejusdem tamen beatae 
Dei genitricis semperque Virginis Mariae, 
qualiter assumpta est, quia vestra id de- 
poscit oratio, praesentia absens scribere 
vobis censui, — ne forte si venerit in manus 
vestras illud apocryphum de transitu Vir- 
ginis dubia pro certis recipiatis, quod 
multi Latinorum pietatis amore, studio 
legendi charius amplectuntur, praesertim 
cum ex his nihil aliud experiri possit pro 
certo nisi quod hodierna die gloriosa 
migravit a corpore. Monstratur autem 
sepulchrum ejus cernentibus nobis usque 
ad praesens in vaUis Josaphat medio, quae 
vallis est inter montem Sion et montem 
Oliveti posita : quam tu o Paula ocuhs 
aspexisti, ubi in ejus honore fabricata est 
Ecclesia miro lapide tabulata, in qua 
sepulta fuisse (ut scire potestis) ab omni- 
bus ibidem praedicatur, sed nunc vacuum 
esse mausoleum cernentibus ostenditur. 
Haec idcirco dixerim, quia multa nos- 
trorum dubitant, utrum assumpta fuerit 
simul cum corpore, an abierit relicto cor- 
pore. Quomodo autem vel quo tempore, 
aut a quibus personis sanctissimum cor- 
pus ejus inde ablatum fuerit, vel ubi 
transpositum, utrum ne resurrexit, nesci- 
tur : quamvis nonnulli astruere velint eam 
jam resuscitatam, et beata cum Christo 
immortalitate in coelestibus vestiri. Quod 
et de B. Joanne Evangelista ejus minis- 
tro, cum virgini a Christo Virgo commissa 
est, plurimi asseverant, quia in sepulchro 
ejus (ut fertur) non nisi manna invenitur, 
quod et scaturire cernitur. Veruntamen 



Vet concerning the Assumption of the 
blessed Mother of God and ever-Virgin 
Mary, as to how she was assumpted, be- 
cause your request demands it, I have 
taken care, absent as to presence, to write 
to you. — lest perchance, if that apocryphal 
book on the Transit of the Virgin come 
into your hands, you receive doubtful 
things for certain : which book many of 
the Latins from the love of piety, and a 
zeal for reading, esteem too highly, espe- 
cially since from these nothing else can be 
proved for certainty, unless that on this 
day she gloriously migrated from the 
body. But her sepulchre is shown even 
at the present day, we ourselves having 
seen it. in the middle of the valley of 
Josaphat, which valley is situated between 
Mount Sion and Mount Olivet ; which 
you, O Paula, have seen with your eyes, 
where a Church is built in her honor, 
floored with a wonderful stone, in which, 
as you may know, it is asserted by all that 
she was buried ; but now the sepulchre is 
shown empty to those who see it. These 
things, therefore, I have said, because 
many of us doubt whether she was as- 
sumpted together with her body, or went 
away leaving her body. But how, or at 
what time, or by what persons, her most 
holy body was taken hence, or whether it 
rose again, is not known ; although some 
will maintain that she has already revived, 
and is clothed with a blessed immortality 
with Christ in the heavenly kingdom. This 
also many assert of the Blessed John, the 



THE CATHOLIC FAITH. 



47 



quid horum verius censeatur, ambigimus. 
Melius tamen Deo totum cui nihil im- 
possibile, committimus, quam ut aliquid 
temere definire velimus auctoritate nos- 
tra, quod non probemus : scuti et de his, 
quos cum Domino (Evangelio teste) re- 
surrexisse credimus. — Quod (quia Deo 
nihil est imppossibile) nee nos de beata 
Maria virgine factum abnuimus : quam- 
quam propter cautelam (salva fide) pio 
magis desiderio opinari oporteat, quam in- 
consulte definere quod sine periculo nesci- 
tur. — Ep. ID, ad Paul, et Eustoch., p. 38, 
39, H A B. T. 9, Op. Hieron. 



Evangelist, His servant, to whom, being 
a virgin, the Virgin was committed by 
Christ, because in his sepulchre, it is re- 
lated, nothing but manna is found, which 
also is seen to flow forth. Yet, which of 
these may be regarded as the truest, we 
are in doubt. Nevertheless, it is better to 
commit the whole to God, to Whom noth- 
ing is impossible, than to wish to define 
anything rashly by our own authority, 
which we do not approve of ; as also con- 
cerning those whom we believe arose with 
the Lord, as the Gospel testifies. — Because 
nothing is impossible with God, we do not 
deny that this was done in the case of the 
Blessed Virgin Mary ; although out of 
caution, preserving our faith, we ought 
with pious desire to think, rather than to 
define inconsiderately what without danger 
is unknown. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Hodierna die ad coelos assumpta 
fuisse traditur virgo Maria. vSed quo or- 
dine hinc ad superna transient regna, 
nulla catholca narrat historia. Non solum 
autem respuere apocrypha, verum etiam 
ignorare dicitur haec eadem Dei ecclesia. 
Et quidem sunt nonnulla sine auctoris 
nomine de ejus assumptione conscripta ; 
quae, ut dixi, ita caventur, ut ad confir- 
mandam rei veritatem legi minime permit- 
tantur. Hinc sane pulsantur nonnulli, 
quia nee corpus ejus in terra invenitur, 
nee assumptio ejus cum carne, ut in apoc- 
rypha legitur, in catholica historia reperi- 
tur. — Neque enim dignum est de corporis 
ejus notitia sollicitum quempiam esse, 
quam non dubitat super Angelos elevatam 
cum Christo regnare. 



Sed nee invenitur apud Latinos ali- 
quis tractatorum de ejus morte quidpiam 
aperte dixisse. — Sed quid de his de quibus 
loquor dicam : cum nee ipse qui hanc 
accepit ante crucem Domini in sua, id 



It is related that to-day the Virgin 
Mary was assumpted to heaven. But in 
what order she passed hence to the heav- 
enly kingdoms, no Catholic history relates. 
But not only is this same Church of God 
said to reject apocryphal stories, but to be 
ignorant of them even. • There are indeed 
some things written concerning her As- 
sumption without the name of the author, 
which, as I have said, are so guarded 
against that they are by no means allowed 
to be read for confirming the truth of a 
thing. Some are moved from this cause 
because neither her body is found in the 
earth, nor is her assumption with the flesh, 
as is read in the apocrypha, found in Cath- 
olic history. — Neither is it proper for any 
one to be solicitous concerning the knowl- 
edge of her body, who, he doubts not, 
reigns with Christ, elevated above the 
Angels. 

But neither is any writer among the 
Latins found to have said anything con- 
cerning her death. — But why say anything 
concerning those of whom I speak, when 
not even he who received her to his own 



48 



THE CATHOLIC FAITH. 



est Joannes Evangelista, de hoc posteris 
aliquid retinendum scriptis mandaverit ? 
Xullus enim fidelius narrare portuit, si 
i'lud Deus manifestari voluisset, quam il!e 
utique qui banc nutriendam suscepit. — 
Kestat ergo ut homo mendaciter non fin- 
i,^at apertum, quod Deus voluit manere 
occultum. Vera autem de ejus assump- 
tione sententia haec probatur, secundum 
Apostolum, sive in corpore, sive extra cor- 
pus ignorantes, assumptam super Angelos 
credamus. — Serm. 208 (Opus Spurium) in 
Assump., n. 2, 3, col. 2130. Append. 
Pat. Lat. T. 39. 



before the Lord's cross, that is, John the 
EvangeHst, committed anything to writing- 
concerning- this to be retained by those 
who should come after ? For no one could 
narrate this more faithfully, if God had 
willed that it should be made manifest, 
than he who received her to his keeping. — 
It remains, therefore, that no man falsely 
feign that open -w^hich God has willed shall 
remain secret. But this is proved to be the 
true opinion concerning her assumption, 
that, according to the Apostle, knowing 
not whether she is in the body, or whether 
out of it, we believe her to be assumpted 
above the Angfels. 



Century V. 

GELASIUS, BISHOP OF ROME. 



Xotitia librorum apocryphorum qui 
non recipiuntur. — Liber qui appellatur 
Transitus, id est, Assumptio sanctae 
Mariae apocryphus. — In Cone. Rom., c. 
5, col. 162, C, Pat. Lat. T. 59. 



Note of Apocryphal books which are 
not received. — The book which is called 
the Transit, that is, the Assumption of 
St. Mary, is apocryphal. 



Century VI. 
GREGORY, BISHOP OF TOURS. 



Impleto a beata Maria hujus vitae 
cursu, cum jam vocaretur a saeculo con- 
gregati sunt omnes apostoli de singulis 
regionibus ad domus ejus. Cumque audi- 
issent, quia esset adsumenda de mundo, 
vigilabant cum ea simul : et ecce Dominus 
[esus advenit cum angelis suis, et accipi- 
ens animam ejus, tradidit Miehaeli arch- 
angelo, et recessit. Diluculo autem leva- 
verunt Apostoli cum lectulo corpus ejus, 
posueruntque illud in monumento, et 
custodiebant ipsum, adventum Domini 
praestolantes. Et ecce iterum adstitit eis 
Dominus, susceptumque corpus sanctum 
in nube, deferri jussit in Paradisum : ubi 
nunc resumpta anima cum electis ejus 
exultans, aeternitatis bonis, nullo occasuris 
fine perfruitur. — De gloria Mart., L. i, 
c. 4, col. 724. 



The Blessed Mary having filled ou^ 
the course of this life, when she was about 
to be called away from the world, all the 
Apostles were gathered together from 
every region at her house. And when 
they had heard that she was to be as- 
sumpted from the world, they watched 
together with her : and behold, the Lord 
Jesus came with His Angels, and receiv- 
ing her soul, gave it Michael the Arch- 
angel, and departed. But the Apostles at 
daybreak took up her body with the couch, 
and placed it in a tomb, and guarded it 
awaiting the coming of the Lord. And 
behold ! again the Lord stood with them, 
and commanded her holy body, received 
up into a cloud, to be borne to Paradise, 
where now% having resumed her soul, ex- 
ulting with His elect, she enjoys the un- 
ending blessings of eternity. 



THE CATHOLIC FAITH. 



49 



Theodorrus Ri'iNARirs. — llaec 
porro, quae de morte beatissimae \'iroinis 
ejusque ^circumstantiis narrat hie Grego- 
rius, proeul dubio hausit ex Pseudo-Meli- 
tonis Sardensium episcopi libro de transitu 
Mariae, inter apocryphum a Gelasio papa 
recensito. — Mortuam autem earn Ephesi 
fuisse, Doctorum virorum est sententia, at 
nemo ante Gregorium Turonensem disser- 
tis verbis resurrectionem beatae Mariae, 
ejusque corporis simul et animae in coelos 
assumptionem asseruisse reperitur. — Not. 
in Idem, col. 723. 



This moreover, which Ciregory relates 
here concerning the death of the most 
Blessed Virgin and the circumstances at- 
tending it, he doubtless derived from the 
book of Pseudo-Melito, Bishop of Sardis, 
on the Transit of Mary, which was 
reckoned among the apocrypha by Pope 
(ielasius.— It is the opinion of learned 
men that she died at Ephesus, but no one 
is found, before Ciregory of Tours, to have 
asserted in express words the resurrection 
of Blessed Mary, and the assumption of 
her body, together with her soul, into 
heaven. 



isidorf:, bishop of Seville. 



Hanc quidam corporalis necis pas- 
sione adferunt ab hac vita migrasse : pro 
eo quod Justus Symeon complectens bra- 
chiis suis Christum, prophetaverit, dicens, 
Et tuam ipsius animam pertransibit glad- 
ius. Quod quidem incertum est, utrum 
pro martyrii gladio dixerit, an pro verbo 
Dei valido et acuto prae omni gladio 
ancipiti. Specialiter tamen nulla docet 
historia Mariam gladii animadversione 
peremptam : quia nee obitus ejus legitur, 
dum tamen nee reperiatur sepultura. — 
Vit. et mors, sanct. Nov. Test., c. 68, 
p. 364, H. 



Some relate that she departed from 
this life by suffering a violent death, inas- 
much as the just Simeon, taking up Christ 
in his arms, prophesied, saying : And a 
sword shall pierce through thine own soul. 
It is indeed uncertain whether he spoke of 
the sword of martyrdom, or of the word of 
God, which is powerful and sharp beyond 
any two-edged sword. Yet no history re- 
lates particularly that Mary was cut off by 
the vengeance of the sword ; nor is her 
death Anywhere read of, or her sepulchre 
found. 



Century VII. 

ANDREW, ARCHBISHOP OF CRETE. 

St. Andrew of Crete, in his three Homihes in Dormit. S. Mariae, 
col. 1045, mo, Pat. Gr. T. 97, has many wonderful stories about her 
death, the assembling of the Apostles from all parts of the world, and 
her burial in Gethsemane ; but the account of her Assumption is found 
in the writings of John of Damascus. 



ADAMANUS, ABBOT OF THE MONASTERY AT HY. 



Ad dextram vero ejus partem, sanctae 
Mariae inest saxaeum cavum sepulchrum, 
in quo aliquando sepulta pausavit. Sed 
de eodem sepulchre quomodo vel quo 



But at the right [of the Church of St. 
Mary], is a hollow stone sepulchre of St. 
Mary, in which she was buried and rested 
for a while. But how, or at what time, 



;o 



THE CATHOLIC FAITH. 



tempore, aut a quibus personis sanctum 
corpusculum ejus sit sublatum, vel quo 
loco resurrectionem expectat, nullus (ut 
fertur) pro certo scire potest. — De loc. 
sanct., L. i, c. 13, col. 788, Pat. Lat. 
T. 88. 



or by what persons her holy body was re- 
moved from this same sepulchre, or at 
what place she awaits the resurrection, no 
one, as it is related, can know for a cer- 
tainty. 



Century VIII. 

VENERABLE BEDE, PRIEST 



In eadem valle sanctae Mariae rotunda 
est ecclesia, — et ad ejus dextram monu- 
mentum est vacuum, in quo sancta Maria 
Dei genitrix aliquando pausasse dicitur ; 
sed a quo vel quomodo sit ablata nescitur. 
— De loc. sanct., c. 5, p. 416, T. 4. 

Si dispersa ecclesia apostoli remanse- 
runt in Hierosolymam, ut Lucas ait, con- 
stat quia mendacium scripsit ille qui ex 
persona Melitonis episcopi Asiae librum 
exponens de obitu beatae genitricis Dei, 
dicit, quod secundo post ascensionem 
Domini anno apostoli fuerint omnes toto 
orbe ab praedicandam in suam quisque 
provinciam divisi : qui universi appropin- 
quante obitu beatae Mariae de locis in 
quibus praedicabant verbum Dei, elevati 
in nubibus rapti sunt Hierosolymam, ac 
deposit! ante ostium domus ejtis ; inter 
quos etiam Paulus nuper ex persecutore 
ad fidem Christi conversus, qui assumptus 
fuerat cum Barnaba in ministerium gen- 
tium ; quae scriptura etiam specialiter de 
Joanne Apostolo refert, quod eo tempore 
Ephesi praedicaverit : quae cuncta verbis 
beatae Lucae aperte contradicunt, quibus 
narrat apostolos caeteris fideHbus ab Hie- 
rosolyma propulsis remansisse ibidem et 
praedicasse per omnia, donee ecclesia per 
totam Judaeam et Samariam et Galilaeam 
pacem haberet. Quod in uno anno perfici 
non potuisse nulli dubium est. Qui etiam 
manifesto insinuat Paulum non secundo 
post ascensionem Domini anno, sed longe 
post tempore in ministerium gentium cum 
Barnaba ordinatum. Absit autem ut cre- 
damus beatum Joannem apostolum, cui 
Dominus in cruce matrem suam virginem 
virgini commendavil, post unum annum 



In the same valley is a round Church 
of St. Mary, — and at the right of it is 
an empty tomb, in which St. Mary, the 
Mother of God, is said to have rested for 
a while ; but by whom, or how she was 
removed, is unknown. 

If, after the dispersion of the Church, 
the Apostles remained in Jerusalem, as 
Luke says, it is evident he wrote what was 
false, who, putting forth a book concern- 
ing the death of the Blessed Mother of 
God in the person of Melito, a Bishop of 
Asia, says that in the second year after 
the ascension of our Lord, all the Apostles 
were distributed throughout the whole 
world, each in his own province, for 
preaching : all of whom, at the approach 
of the death of Blessed Mary, being 
caught up in clouds from the places in 
which they were preaching the word of 
God, were transported to Jerusalem, and 
set down before the door of her house ; 
among whom was Paul even, lately con- 
verted from a persecutor to the faith of 
Christ, who had been taken with Barnabas 
to the ministry of the Gentiles. This 
writing also makes special mention of the 
Apostle John, that at that time he preached 
at Ephesus ; all of which openly contra- 
dicts the words of Blessed Luke, wherein 
he relates that the Apostles, the other 
faithful having been driven from Jerusa- 
lem, remained there, and taught through 
all things, until the Church throughout all 
Judea, and Samaria, and Galilee had 
peace. That this could not have been 
accomplished in one year, no one doubts. 
He also manifestly intimates that Paul was 
ordained with Barnabas to the ministry of 



THE CATHOLIC- FAITH. 



recessisse, et earn reliquisse solam ac ita 
tanto tempore dejectam, ut etiam corpus 
suum defunctae timeret ab hostibus esse 
comburendam ; eumque postquam raptus 
est in nubibus, ad se redisse velut oblitum 
sive incurium sui solicita praecaretur di- 
cens, Rog-o te, fili Joannes, ut memor sis 
verbi magistri tui Domini mei Jesu Christi, 
qui me commendavit tibi. — Retract in Act. 
Apost. S":i. p. 127, 128. T. 12. 



Hoc post mortem Herodis factum 
esse videtur, qui mortuus est tertio Claudii 
principis anno, qui est juxta fidem chron- 
icorum tertiusdecimus a passione Domini 
annus. Cum ergo constat Paulum cum 
Barnaba post tantum tempus peractae 
Domincae passionis, in apostolatum esse 
segregatum ; profecto eos multum errare, 
qui librum cujus supra meminimus de 
obitu sanctae Mariae composuerunt vel 
susceperunt. Scriptum namque est in eo- 
dem figmento, ut saepe commemoravimus, 
quod secundo anno post ascensionem 
Domini cum moritura esset eadem beatis- 
sima Dei genitrix apostoli jam tunc per 
orbem ad praedicandum dispersi, subito ad 
eam visitandam omnes in nube rapti con- 
venierint : in quibus et Paulus nuper ad 
fidem conversus, ac mox cum Barnaba 
gentium factus apostolus ; quod aliter fac- 
tum esse, id est, non eum secundo anno 
post passionem Domini, sed decimotertio 
esse ordinatum apostolum, omnis qui beato 
Lucae credit, intelligit ; ac per hoc prae- 
fatum de obitu beatae Mariae libellum, 
cum manifeste erret in tempore, in caeteris 
quoque suspectae fidei esse comperit. — lb. 
in Act. 13 : 2, p. 138. 



the Gentiles, not in the second year after 
the Ascension of our Lord, but a long 
time after. But God forbid that we should 
believe that Blessed John the Apostle, to 
whom being a virgin, our Lord upon the 
cross committed His Virgin Mother, de- 
parted after oneyear, and left her alone and 
so cast down for so long a time, that she 
feared even that her body after death would 
be burned by enemies ; and anxiously 
prayed him after that he was taken up in 
the clouds, to return to her, as if forgetful 
of, or unconcerned about her, saying : I 
beseech thee, son John, that thou be mind- 
ful of the word of thy Master, my Lord 
Jesus Christ, Who commended me to thee. 

This seems to have been done after 
the death of Herod, who died in the third 
year of the Prince Claudius, which is, ac- 
cording to the Chronicles, the thirteenth 
year from the Passion of our Lord. In- 
asmuch as, therefore, it is evident that 
Paul was set apart for the Apostleship with 
Barnabas so long a time after the Passion 
of our Lord had been accomphshed, it is 
very plain that they err much who com- 
posed or undertook that book which we 
mentioned above concerning the death of 
St. Mary. For it is written in that same 
fable, as we have often related, that in the 
second )'ear after the Ascension of our 
Lord, when the most blessed Mother of 
God was about to die, the Apostles who 
were already then dispersed throughout the 
world for preaching, all came together to 
visit her, having been caught up suddenly 
in a cloud ; among whom was Paul, lately 
converted to the faith, and directly after- 
wards made an Apostle of the Gentiles 
with Barnabas ; which was in fact far 
otherwise, that is, every one who credits 
Blessed Luke, understands that he was not 
ordained an Apostle in the second year of 
our Lord's Passion, but in the thirteenth ; 
and hereby the aforesaid book concerning 
the death of Blessed Mary, seeing it 
plainly errs as to time, in other matters 
also is found to be of doubtful credit. 



52 THE CATHOLIC FAITH. 

JOHN OF DAMASCUS, A PRIEST. 

John of Damascus, in Horn, in Dormit. B. M. V., p. 879, 880, T. 2, 
gives an account of tlie Assumption of the Virgin from Euthemius. The 
Apostles were summoned from their fields of labor and borne through 
the air to Jerusalem. While there, a vision appeared to them accom- 
panied with the divine melody of the Heavenly Powers. The body of 
Mary, after her death, was carried to Gethsemane. The Angelic choir 
did not cease to sing at the tomb for three days. Then, when it ceased, 
the Apostles, together with Thomas, who had now arrived and wished 
to adore her body, opened her tomb, but found not the body, for it had 
been assumpted to heaven. (See the Note of Le Quien cited above.) 

Century IX. 

CHRISTIANUS DRUTHMARUS. ABBOT OF CORBIE. 

Sepulchrum sanctae Mariae est in valle The tomb of St. Mary is in the valley 

Josephat, in basilica in qua aliquando fuit. of Josephat, in a Basilica in which she was 

Sed de eodem sepulchro quomodo vel quo for a while. But how, or at what time, or 

tempore, an a quibus personis sanctum by what persons, her holy body was re- 

corpusculum ejus sit ablatum, nullus po- moved from this same tomb, no one can 

test referre pro certo. — Expos, in Joan. relate for a certainty. 
Evang-., col. 1520, Pat. Lat. T. 106. 

ANASTASIUS THE LIBRARIAN, A PRIEST OF ROME. 

Nam octavam assumptionis beatae Dei The octave of the Assumption of the 

genitricis diem, quae minime Romae antea Blessed Mother of God, which was before 

colebatur, vigiliis sacris, matutinisque cum very seldom observed at Rome, Leo. IV. 

omni clero pernoctans laudibus in basilica commanded to be celebrated, passing the 

ejusdem semper virginis dominae nostrae, night in holy vigils and matins with lauds, 

quae foris muros juxta basilicam beatae with all the clergy, in the Basilica of the 

Laurentii martyris sita est, celebrari [Leo same ever-Virgin, our Lady, which is situ- 

IV.] praecepit. — Vit. Leo, IV., col. 1002, ated outside the walls hard by the Basilica 

Lab. et Cos. T. 9. of Blessed Lauren tius the Martyr. 

BERNARD, A FRENCH MONK. 

In ipsa quoque villa est ecclesia sanctae In this village also is a round Church 

Mariae rotunda, ubi est sepulchrum illius. of St. Mary, where her tomb is. 
— Itin., c. 12, col. 572, Pat. Lat. T. 121. 

Bernard says nothing of the Assumption. 

USUARDUS, A MONK OF ST. GERMAIN. 

Dormitio sanctae Dei genitricis Mariae, The Sleep (or Assumption) of St. 

cujus sacratissimum corpus etsi non inve- Mary, the Mother of God. Though her 
nitur super terram, tamen pia mater eccle- most holy body be not found upon earth. 



THE CATHOLIC FAITH. 



53 



sia venerabilem ejus memoriam sic festivani 
agit, ut pro conditione carniseam migrasse 
non dubitat. Quo autem illud venerabile 
vSpiritus Sancti templum nutu, et consilio. 
divino occultatum sit, plus elegit sobrietas 
ecclesiae cum pitate nescire quam iliquid 
frivolum et apocryphum, inde tenendo do- 
cere. — Martyrolog. 18 Kal. Aug., col. 365, 
Pat. l,at. T. 123. 



yet pious Mother Church thus festively 
celebrates her venerable memory, inas- 
much as she doubts not but that she de- 
parted hence by reason of the nature of 
the flesh. But by what command, and 
divine counsel that venerable temple of 
the Holy Ghost was concealed, the pru- 
dence of the Church rather prefers piously 
to be ignorant of, than by holding it, to 
teach anything frivolous and apocryphal. 



Century X. 
XOTKERUS BALBLTLUS, A MONK OF ST. GALL. 



Quoniam et corpus illud, de quo Deus 
incorporari voluit, citius in coelum suble- 
vari decuit, et illos verae resurrectionis et 
ascensionis nostrae testes praeisse, procul 
dubio constat. De quibus quia doctissimi 
tractatores videntur inter se dissidere, non 
est meum in tam brevi opusculo definere. 
Hoc tamen certissime cum universal! ec- 
clesia credamus et confitemur, quia si re- 
verendissimum illud corpus ex quo Deus 
est incamatus, adhuc alicubi in terra cela- 
tur, revelatio utique ipsius ad destructio- 
nem- Antichristi reservatur. — Martyrolog. 
XVn. Kal Aug., col. 1142, Pat. Lat. T. 
131. 



That it was befitting that that body 
also of which God willed to be made flesh, 
should be sooner raised up to heaven, and 
that those witnesses of our true resurrec- 
tion and ascension should have preceded, 
is most evident. Concerning which, be- 
cause very learned writers seem to dis- 
agree among themselves, it is not my in- 
tention to define anything in so brief a 
work. Yet we certainly believe and con- 
fess with the whole Church, that if that 
most reverend bod}', of which God was 
incarnate, is still concealed somewhere in 
the earth, the revelation of it is certainly 
reserved to the destruction of Antichrist. 



Century XI', 
.^LFRIC, ARCHBISHOP OF YORK. 

To no mortal man is it known how or at what time her holy body 
was brought from thence, or whither it was borne, or whether she arose 
from death : though some doctors say that her Son, Who on the third 
day mightily from death arose, that He also raised his mother's body 
from death, and placed it with immortal glory in the kingdom of 
heaven. * * * ]sjqj- ^Jq ^g deny the eternal resurrection of the 
blessed Mary, though for caution, preserving our belief, it fits us that 
we rather hope it, than rashly assert what is unknown without any 
danger. — Serm. de Assump. B. Mar., p. 441 (xAnglo-Saxon Homilies 
Translated), vol. i. 



54 



THE CATHOLIC FAITH. 



Century XII. 
OHN BELETH, A THEOLOGIAN OF PARIS. 



Verum esse beatam Mariam, quod ad 
animam ejus attinet assumptam fuisse 
certo novimus : an vero corpus illus pos- 
tea etiam assumptum fuerit, profecto in- 
certum est. — Rational, div. offic, c. 146, 
col. 148, B, Pat. Lat. T. 202. 



We know assuredly that it is true that 
Blessed Mary, so far as pertains to her 
soul, was assumpted ; but whether her 
body also was afterwards assumpted is 
wholly uncertain. 




WORSHIP OF THE BLESSED VIRGIN. 



THE CHURCH OF ROME. 

The Church of Rome exalts the Blessed Virgin high above all 
Saints and Angels. It is indeed proper that the Mother of our Lord 
should be highly honored, yet most Protestants, to their shame be it 
said, instead of giving her the honor due her, rather speak of her with 
disrespect. But Roman Catholics exceed all bounds in their devotion 
for the Mother of God. St. Bonaventura, in his Psalter of the Blessed 
Virgin, says that those who do not invoke Mary in this life shall never 
see God. Discipulus and St. Bernardinus de Busti tell the sinner that 
if he is offended at the judgment of God, he has but to flee to the 
mercy of Mary to obtain pardon. Pererius, Cardinal Bellarmine, and 
Gregorius de Velentia, in the* doxologies at the end of their works, give 
glory and praise to God and Mary, but almost always omit the name of 
the Son and the Holy Ghost. Popes Gregory XVI. and Pius IX. call 
her our only hope, and attribute to her alone, as does also the Roman 
Missal, the destruction of all heresies. The devotional works of the 
Church of Rome, and particularly the Glories of Mary, by St. Alphonso 
Liguori, approved by Archbishop Hughes, and a very popular book 
among Roman Catholics, abound in similar expressions. We are told 
that those who refuse to have recourse to the Virgin in this life will be 
forever miserable, but that, though many have been lost who implored 
not her aid, yet no one who sought her protection was ever lost ; for 
those who utter her name when at the point of death, from such the 
devils immediately flee. We are also told that the power of Mary and 
of her Divine Son is equal and th§ same, and as she has dominion over 
all things, sometimes she is more powerful to save than the Saviour of 
mankind Himself. Some Roman Catholics will tell us that their Church 
merely asks the intercession of the Virgin, but we shall prove from 
their own Saints, Doctors, Popes, Breviaries and authorized formularies 
of devotion, that prayers are directly offered to her ; that she is our only 

55 



.S6 



THE CATHOLIC FAITH. 



hope (though Christ is our only hope, i Tim. i : i, i Pet. i :2i); that 
she is the gate of heaven (Christ is the door, John 10:9); she saves 
whom she will (Christ is our Saviour, Acts. 4:12, 16:31); she has 
dominion over all creatures (Christ is Head over all, Ep. i : 20); she sits 
at the right hand of God (Christ is at the right hand of God, Ps. no : i, 
Matt. 22 : 14); all power is given to her (all power is given to Christ, 
Matt. 28:18). Thus has the Church of Rome bestowed upon the 
Blessed Virgin all the attributes of Christ our Reedemer. Divine 
honors are thus practicall}^ oftered to the Virgin. She is addressed in 
exactly the same terms as those in which they address God. 

Roman Catholics now maintain a co-presence of Mary in the 
Eucharist. In that Sacrament we are partakers not only of the Body 
and Blood of Christ, but also of that of His Mother. Thus Cornelius a 
Lapide says : • 



Quoties enim comedimus carnem Christi 
in Eucharistia, toties in eadem comedimus 
realiter carnem B. Virginis : quia caro 
Christi est caro B. Virginis. — Com. in 
Eccles. 24 : 29, p. 537, D. 



For as often as we eat the flesh of 
Christ in the Eucharist, so often in the 
same we really eat the flesh of the Blessed 
Virgin : for the flesh of Christ is the flesh 
of the Blessed Virgin. 



Century XIIL 
BONAVENTURA, BISHOP AND CARDINAL. 

Come unto her all ye that labor and 
are troubled, and she will give rest to your 
souls. 

Draw nigh to her in your temptations, 
and the serenity of her countenance shall 
establish you. 



Venite ad eam, qui laboratis et tribu- 
lati estis : et dabit refrigerium animabus 
vestris. 

Accedite ad eam in tentationibus ves- 
tris : et stabiliet vos serenitas vultus ejus. 
— Psalterium B. M. Virginis, Ps. 2, p. 
478, D., T. 6. 

Coeli enarrant gloriam tuam : et un- 
guentorum tuorum fragrantia in gentibus 
est dispersa. 

Respirate ad illam perditi peccatores : 
et perducet vos ad indulgentiae portura. — 
Ps. 18, p. 480, A. 

In te Domina speravi, non confundar 
in aeternum : in gratia suscipe me. 

Ad te Domina clamavi, dum tribulare- 
tur cor meum : et exaudisti me de vertice 
collium aeterorum. — Ps. 30, p. 480, E. 

{ ) Virgo Regina, ipsa es via : per 
quam nos salus de supernis sedibus visita- 
vit. — Ps. 31, p. 481, A. 



The heavens declare thy glory, and 
the fragrance of thy unguents is shed 
abroad among the nations. 

Respire unto her, lost sinners, and 
she shall bring you to the port of indul- 
g'ence. 

In thee, O Lady, have I put my hope; 
let me never be confounded ; in grace re- 
ceive me. 

Unto thee, O Lady, have I cried, 
when m)- heart was in trouble, and thou 
didst hear me from the top of the eternal 
hills. 

O Virgin Queen, thou art the way 
whereby salvation hath visited us from the 
seats on high. 



THE CATHOLIC FAITH. 



57 



Exsurgat Maria, et dissapentur inimici 
ejus : conterantur omnes sub pedibus ejus. 

Ad te Domina clamavi in tribulatione: 
et serenasti conscientiam meam. — Ps. 67, 
p. 4S3, DE. 

Salva animam meam Cjenetrix Salva- 
tvoris : quia per te vera salus data est omni 
mundo. — Ps. 68, p. 483, E. 

Qui sperat in te, inveniet thesauros 
pads : et qui te non invocat in hac vita, 
non perveniet ad regnum Dei. — Ps. 86, p. 
4S5, E. 

Venite, exultemus Dominae nostrae : 
jubilemus salutiferae Mariae Reginae nos- 
trae. 

Venite, adoremus et procidamus ante 
earn : confiteamur illi cum fletibus peccata 
nostra. 

Impetra nobis indulgentiam plenam : 
assiste pro nobis ante tribunal Dei. 

Suscipe in fine animas nostras ; et in- 
troduce nos in requiem aeternam. — Ps. 94, 
p. 486, A. 

Quibus auxiliata fueris Domina, erit 
refrigerium pacis : et a quibus averteris 
vultum tuum, non erit spes ad salutem. — 
Ps. 99, p. 486, E. 

Dixit Dominus Dominae nostrae : sede 
mater mea a dextris meis. — Ps. 109, p. 
487, c. 

O igitur Imperatrix et Domina nostra 
benignissima, jure matris impera tuo dilec- 
tissimo Filio Domino nostro Jesu Christo, 
ut mentes nostras ab amore terrestrium ad 
coelestia desideria erigere dignetur. — Co- 
rona B. M. Virg., p. 466, E., T. 6. 

Ave Virgo finis irae, 
Purga culpas, et largire, 
Nos peracto cursu mundi, 
Pro pecccatis non confundi. 

— Psalt. Minus 
B. M. V. Prim, quinq., p. 474, C, T. 6. 

Te Matrem Dei laudamus : te Mariam 
Virginem profitemur. 

Te aeterni Patris sponsam omnis terra 
veneratur. 



Let Mary arise, and let her enemies 
be scattered ; let all be trodden under her 
feet. 

To thee, O Lady, have I cried in 
tribulation, and thou hast made clear my 
conscience. 

Save my soul. Mother of the Saviour, 
because through thee true salvation has 
been given to the whole world. 

Whoso trusts in thee, shall find treas- 
ures of peace ; and whoso does not invoke 
thee in this life, shall not come to the 
kingdom of (iod. 

Come, let us sing unto our Lady ; let 
us rejoice in Mary our Queen who brings 
us salvation. 

Come, let us adore and fall down 
before her ; let us confess to her our sins 
with weeping. 

Obtain for us full indulgence ; plead 
for us before the tribunal of God. 

Receive our souls at last, and lead us 
into the eternal rest. 

. To those, O Lady, whom thou hast 
assisted, will be refreshment of peace, and 
to those from whom thou hast turned away 
thy face, there will be no hope of salvation. 

The Lord said to our Lady : Sit thou, 
My Mother, on My right hand. 

Therefore, O Empress, and our most 
benign Lady, by the right of a mother, 
command thy most beloved Son, our Lord 
Jesus Christ, that He vouchsafe to raise 
our minds from the love of earthly things 
to heavenly desires. 

Iriail, O Virgin, end of wrath ! purge 
our faults, and grant that, when the course 
of this world is ended, we may not be con- 
founded for our sins. 



We praise thee, the Mother of God ; 
we acknowledge thee, Mary the Virgin. 

All the earth doth venerate thee, the 
spouse of the eternal Father. 



58 



THE CATHOLIC FAITH. 



Tibi omnes Angeli, et Archangeli : 
tibi Throni et Principatus lideliter deservi- 
unt. 

Tibi omnes potestates, et omnes vir- 
tutes coelorum, et universae dominationes 
obediunt. 

Tibi omnes Chori, tibi Cherubim et 
Seraphim exultantes assistunt. — 

Te tota caelestis curia Reginam hono- 
rat. 

Te per universum obem Ecclesia in- 
vocando concelebrat. 

— Tu Ang-elorum Domina. 

Tu paradisi janua. 

Tu scala regni caelestis, et gloriae. — 

Tu ad liberandum exulem hominem, 
FiHum Dei suscepisti in uterum. 

Per te expugnato hoste antique sunt 
aperta fidelibus regna caelorum. 

Tu cum Filio tuo sedes : ad dextram 
Patris. — 

Aeterna fac pia Virgo, cum Sanctis 
tuis nos gloria munerari. 

Salvum fac populum tuum Domina, 
ut simus participes haereditatis FiHi tui. — 

In te dulcis Maria speramus, nos de- 
fendas in aeternum. — Te Deum. p. 4S0, 
481, T. 6. 

O benedicta, in manibus tuis est re- 
posita nostra salus : recordare pia pauper- 
tatis nostrae. 

Quern vis, ipse salvus erit : et a quo 
avertis vultum tuum, vadit in interitum. — 
Canticum instar ilhus Habacuc. 3, p. 480, 
A. T. 6. 

Quicumque vult salvus esse, ante 
omnia opus est : ut teneat de Maria fir- 
mam fidem. 

Quam nisi quisque integram, inviola- 
tamque senaverit : absque dubio in aeter- 
nam peribit. Quoniam ipsa sola Virgo 
manens peperit : sola cunctas haereses 
interemit. — Haec est fides de Maria Vir- 
gine : quam nisi quisque fidetiter, firmiter- 



To thee all angels and archangels ; 
to thee all thrones and principalities are 
subject. 

Thee all powers, and all the powers 
of heaven, and all dominions obe\\ 

Thee all choirs, thee Cherubim and 
Seraphim exulting attend. — 

Thee the whole heavenly court honors 
as Queen. 

The Church throughout all the world 
doth celebrate thee by invoking thee. 
— Thou art the Lady of angels. 

Thou art the door of paradise. 

Thou art the ladder of the heavenly 
kingdom and of glory. — 

Thou to liberate exiled man, didst 
conceive the Son of God in thy womb. 

Through thee, when the old enemy 
had been overcome, the kingdom of the 
heavens was opened to the faithful. 

Thou sittest with thy Son at the right 
hand of the Father. — 

Make us to be rewarded, O pious 
Virgin, with thy Saints in glory everlast- 
ing. 

Save thy people, O Lady, that we 
may be partakers of the inheritance of 
thy Son. 

In thee do we hope, O sweet Mary ; 
do thou defend us forever. 

In thy hands, O Blessed One, has 
been placed our salvation. O pious One. 
remember our poverty. 

Whom thou wiliest, he shall be saved; 
and he from whom thou turnest away th}' 
countenance, goeth into destruction. 

Whosoever will be saved, it is neces- 
sary before all things, that he hold a firm 
faith concerning Mary. 

Which unless one shall preserve whole 
and inviolate, without doubt he shall per- 
ish eternally. Since she alone remaining 
a Virgin brought forth ; she alone has de- 
stroyed all heresies. — This is the faith 
concerning the Virgin Mary: which except 



THE CATHOLIC FAITH. 



59 



que crediderit, salvus esse non poterit. — 
Symbolum instar illus Athanasii, p. 491 
B C E.. T. 6. 



every one faithfully and 
cannot be saved. 



•m!y believe, he 



Century XV. 

ST. BERNARDINE OF SIENNA. 

Whence Bernard says : No grace 
comes from heaven to earth, unless it 
pass throug-h the hands of Marv. 



Unde Bern, ait : Nulla gratia venit de 
coelo ad terram, nisi transeat per manus 
Mariae. — .Serm. pro fest. \'. Mariae, Serm. 
3, art. 3, c. 2, p. 104, I)., T. 4. 

Ex jure ergo conceptionis hlii Dei 
\'irgini incumbebat totum illud [regnum] 
procurare et admini§trare, quod ex tunc 
Filio datum est usque ad ligitimam aeta- 
tem nhi sui, sicut ipsius diligens nutrix, et 
auctrix, secundum qod volunt jura : etc. 
— Quinimo cum fililus ejus moreretur in 
cruce, cum nee ullum habuisset in terris, 
qui de jure succederet ei : Mater omnium 
secundum jura successit, ac per hoo prin- 
cipatum omnium acquisivit. Successio- 
nem autem hanc nusquam legiraus revoca- 
tam, sed divino munere operante et gratia 
Virginis impetrante, cernimus expressius 
elucidari quotidie, dum earn Dominam et 
Reginam omnium praedicamus. De mon- 
archia autem universi nunquam Christus 
testatus est, eo quod sine matris praeju- 
dicio nequaquam poterat fieri. Insuper 
noverat, quod potest mater irritare filii 
testamentum, si in sui praejudicium sit 
confectum. Ex his omnibus apertissime 
claret, quod Mater Jesu Christi Maria hae- 
reditario jure omnimum, quae sunt infra 
Deum, habet regale dominium, et inclitum 
obtinet principatum. — Reddendo ergo sin- 
gula singuhs, sciHcet quae fecit Deus 
homini, et quae fecit Deo beata Virgo, 
videbis quod plus fecit Maria Deo, quam 
homini Deus, ut sic pro solatio dicere 
liceat, quod propter beatam Virginem 
quam tamen ipse fecit Deus, quodammodo 
plus obligetur nobis, quam nos sibi. — 
Serm. 5, c. 7, 11, P. 118, BCDE., p. 120, 
CD. 



By the right, therefore, of the concep- 
tion of the Son of God, it was incumbent 
upon the A'irgin to manage and administer 
all that kingdom, which was thereafter 
given to the Son, until the majority of her 
Son, as IT is careful nurse and authoress, 
according as the laws will ; etc. — Nay, 
when her Son died upon the cross, since 
He had no one else on earth who could 
lawfully succeed Him ; the Mother of all 
succeeded according to law, and by this 
means acquired sovereignty over all. •But 
we nowhere read that this succession was 
revoked, but by the working of the divine 
favor, and the accomplishing of the grace 
of the Virgin, we perceive it more ex- 
pressly manifest daily, while we call her 
Lady and Queen of all. But concerning 
the monarchy of the universe, Christ never 
made any legacy, for the reason that it 
could in no wise be done without prejudice 
to His Mother. Moreover, He knew that 
the mother can annul the will of her Son, 
if it be made to the prejudice of herself. 
From all these things it is most clearly 
evident, that Mary, the Mother of Jesus 
Christ, has, by hereditary right, royal 
dominion over all things which are below 
God, and exercises high authority. — There- 
fore, setting one thing against another, 
namely, w^hat God has done for man, and 
what the blessed Virgin has done for God, 
you will see that Mary has done more for 
God, than God has for man ; so that for 
our solace we may say this, that on ac- 
count of the blessed Virgin, whom never- 
theless God Himself made, He is in a 
certain manner under greater obligation to 
us, than we are to Him. 



6o 



THE CATHOLIC FAITH. 



ANTONINUS, ARCHBISHOP OF FLORENCE. 



Naturaliter enim mater regis est re- 
gina : et non solum ex gratia : sed natura 
instigante, justitia hoc dictante est super 
omnes qui sunt in regno filii. Filius ejus 
dominus Jesus qui est rex regum et Dom- 
inus dominantium, ut dicit Johannes in 
Apoca. , ca. xix. Ergo et ipsa- super om- 
nes de regno ejus cui data est omnis po- 
testas in coelo et terra. Ave canit ecclesia 
regina celorum, mater regis angelorum. — 
Sum. Theol., L. 4, tit. 15, c. 44, n. 2, 
p. , T. 2. 

Ad hunc igitur supremum ordinem per- 
veniens Seraphin seraphica sancta Maria, 
ostupescentes de tantae gratiae subhmi- 
tate : cantum eorum quem audivit Esa. vi. 
dicentium : Sanctus, Sanctus, etc., muta- 
verunt in eam dicentes. O sancta Dei 
mater et ominum. O sancta Virgo vir- 
ginum. O sancta mediatrix hominum : O 
Domina regina celorum : O dea del formi- 
tate actuum. O imperatrix sabaoth exer- 
cituum cunctorum angelorum, decet te 
gloria et incendio charitatis sublissima, in 
supremo ordine nostro nobiscum residere 
ut te perfruamur, O beatissima. Quibus 
ilia : Ascendam igitur super vos ad patrem 
meum et patrem vestrum Deum meum et 
Deum vestrum, usque ad thronum ejus : 
ipse enim me vocat dicens. Veni electa 
mea mater et ponam te in thronum meum : 
veni coronaberis et regnabis mecum. Sic- 
que collocata ad dextram filii dicre valet. 
Quasi cedrus exaltata sum in Libano. — 
lb., n. 9, p. , T. 2. 



For by nature the mother of the King 
is Queen, and not from favor only ; but by 
the instigation of nature, and the dictates 
of justice she is over all who are in the 
kingdom of her Son. Her Son is the 
Lord Jesus, Who is King of Kings, and 
Lord of Lords, as John says in the Apo- 
calypse, chapter 19. Therefore she also is 
over all in LI is kingdom, to Whom is given 
all power in heaven and in earth. Hail, 
the Church sings. Queen of the Heavens, 
Mother of the King of Angels. 

The seraphic St. Mar)% therefore, 
coming to this supreme order of the Ser- 
aphim, they, astonished at the sublimity 
of so great grace, changed the song of 
those whom Isaiah heard, saying : Holy, 
Holy, etc. (Is. 6 : 3), and applied it to her, 
saying : O holy Mother of God and of all ; 
O holy Virgin of Virgins ; O holy Media- 
trix of man ; O Lady, Queen of the Fleav- 
ens ; O Goddess of God by the beauty of 
thy acts ; O Empress Sabaoth of all the 
hosts of Angels, it becometh thee, O thou 
most sublime, with glory and the flame of 
charity, to reside with us in our supreme 
order, that we may enjoy thee, O most 
blessed One. To whom she replied : I 
shall ascend, therefore, above you to my 
Father, and your Father ; my God and 
your God, even unto His throne. For He 
calls me, saying : Come, My elect mother, 
and I will place thee upon My throne ; 
come, thou shalt be crowned, and shalt 
reign with Me. And thus placed at the 
right hand of the Son, she can say : As a 
cedar upvon Libanus am I exalted. 



JOHN HEROLT, CALLED DISCIPULUS. 



Notandum quod beata Virgo nos effi- 
caciter adjuvat quia potest, scit, et vult. 
Ipsa enim habet adjuvandi posse, quia est 
mater omnipotentiae. Unde Bernardus. 
Data est tibi omnis potestas in celo et in 
terra, ut omnia quaecunque volueris valeas 
impetrare. — Unde quaeritur super hoc 
quod Maria vocatur sive nominatur mater 



We must observe that the blessed 
Virgin assists us effectually because she is 
able, ordains, and wills it. For she has 
the power of assisting, because she is the- 
Mother of Omnipotence. Whence Ber- 
nard says : All power is given unto thee in 
heaven and on earth, that thou mayest be 
able to obtain all things whatsoever thou 



THE CATHOLIC FAITH. 



6i 



misericordiae, an ipsa vel filius ejus sit 
magis misericors. — Sed ipsa beata virgo 
Maria dignor mater misericordiae, quia 
semper misericorditer agit. Et ideo quan- 
tum ad hoc peccatores fiducialius ad ma- 
trem misericordiae confugiunt. — Sed tilius 
non solum est misericors, sed etiam Justus 
in omnibus operibus suis. — Serm. de 
temp., serm. i6i de B. \'irg., p. . 

Quod autem beata virgo Maria sit 
potentissima, hoc probatur primo quod 
habet potestatem super filium suum Jesum 
Christum propter maternae auctoritatis im- 
perium : quod nulla alia creatura habuit, 
nee etiam hebebit. — Serm. de sanct., serm. 
35 de nativ. Virg. Mariae, p. . 



wilt. — Wherefore it is inquired on this 
account because Mary is called or named 
the mother of mercy, whether she or her 
Son is the more merciful. — But the blessed 
Virgin Mary is a worthy mother of mercy, 
because she always exercises mercy. And 
therefore, so far as concerns this, sinners 
Hee with greater confidence to the Mother. 
— But her Son is not only merciful, but 
just also in all His works. 

But that the blessed Virgin Mar)^ is 
most powerful, is proved from this, first, 
that she has power over her Son Jesus 
Christ on account of the power of maternal 
authority, which no other creature has ever 
had, nor will have even. 



BERNARDINE OF BUSTI. 



Confidentur igitur unusquisque appel- 
let ad ipsam. — Licet ad illam appellare, si 
quis a Dei justitia se graviari sentit. Quod 
significatum fuit Hesth. 5, ubi dicitur, 
quod cum rex Assuerus Judaeis esset ira- 
tus, regina Hester ad ipsum placandum 
accessit. Cui rex ait, Etiamsi dimidiam 
partem regni mei petieris, dabitur tibi. 
Ista ergo Imperatrix figuravit Imperatri- 
cem coelorum, cum qua Deus regnum 
suum divisit. Cum enim Deus habeat jus- 
titiam et misericordiam, justitiam sibi in 
hoc mundo exercendam retinuit, et miseri- 
cordam Matri concessit. Et ideo si quis 
sentit se gravari a foro justitiae Dei, appel- 
let ad forum misericordae matris ejus. — 
Mariale, Pars 3, serm. 3, U., p. . 

Cum beata Virgo sit mater Dei, et 
Deus fihus ejus,et omnis filius sit naturali- 
ter inferior matre et subditus ejus, et mater 
praelata et superior filio, sequitur quod 
ipsa benedicta Virgo sit superior Deo, et 
ipse Deus sit subditus ejus ratione humani- 
tatis abea assumptae. — lb.. Pars 9, serm. 
2, N., p. . 

() inefiibilis dignitas Mariae impera- 
torem omnium meruit imperare. — A tem- 



Let every one, therefore, confidently 
appeal to her. — Any one can appeal to her, 
if he feels himself aggrieved by the justice 
of Cod, which was signified in Hester 5, 
where it is said, that when King Assuerus 
was angry with the Jews, Queen Hester 
came to appease him ; to whom the king 
said : Even though thou asked the half of 
my kingdom, it shall be given to thee. 
This Empress, therefore, was a figure of 
the Empress of Heaven, with whom God 
divided His kingdom. For since God has 
justice and mercy, He retained the exer- 
cise of justice in this world to Himself, 
and conceded mercy to His mother. And 
therefore if any one feel himself aggrieved 
by the court of God's justice, let him 
appeal to His Mother's court of mercy. 

Whereas the blessed Virgin is the 
Mother of God, and God is her Son, and 
ever)^ son is naturally inferior to his 
mother and subject to her, and the mother 
is preferred above and is superior to her 
son, it follows that the blessed Virgin is 
herself superior to God, and God Himself 
is her subject by reason of the humanity 
derived from her. 

O the unspeakable dignity of Mary 
who was worthv to command the Com- 



THE CATHOLIC FAITH. 



pore quo Virgo Maria concepit in utero 
verbum Dei, quandam ut sic dicam juris- 
dictionem seu autoritatem obtinuit in omni 
Spiritus Sancti processione temporali, ita 
ut nulla creatura aliquam a Deo obtineat 
gratiam vel virlutem, nisi secundum ipsius 
piae matris dispensationem. — lb., Pars 12, 
serm. 2, LJ-, p. • 



mander of all. — From the time that the 
Virgin Mary conceived the Word of God 
in her womb, she obtained a certain juris- 
diction, so to speak, or authority in every 
temporal procession of the Holy Spirit, so 
that no creature can obtain any grace or 
virtue from God, unless according to the 
disposition of His pious mother. 



Century XVI. 

POLITUS AMBROSIUS CATHARINUS, ABP. OF CONZA. 



Verum ne sine gradu ego ille miser 
homunculus et peccator ad thronum tantae 
majestatis accedam, adibo illam quam ipse 
nobis instituit et advocatam piam, et sedu- 
1am precatricem. Favete votis. O summe 
gratiosa, et una inter mulieres singulariter 
benedicta, Maria Virgo, quae ut primo- 
genita filia, ut primaria sponsa, ut fidelis- 
sima socia, denique mater carissima ante 
omnes felices animos et beatos spiritus 
prope tuo Emanueli assistes, Ave et impe- 
tra mihi hodie eloquium vivum, eloquium 
fervens, etc. — Orat. in sess. 2, Cone. Tri- 
dent, an. T546, col. 283, A., T. 20, L. 
and C. 

JOHN OSORIUS, JESUIT. 



But that I, miserable man and sinner 
as I am, may not approach to the throne 
of so great majesty without a step, I will 
go to her whom He instituted both a pious 
advocate, and a ceaseless intercessor. 
Favor our desires, O most gracious one, 
and alone singularly blest among women, 
Mary the Virgin, who, as a first-born 
daughter, as an excellent spouse, as a 
most faithful ally, in .short, as a mother 
most dear before all happy souls and 
blessed spirits, wilt assist near thy Eman- 
uel, hail, and obtain for me to-day a hving 
eloquence, a fervid eloquence, etc. 



Omnia quae Dei sunt, Mariae sunt, 
quia mater et sponsa Dei ilia est. — Cone. 
2 infest. Joseph, col. 77, B., T. 3. 

Prodest maxime devotio in Mariam, 
vit per eam obtineas bona tum spiritualia, 
tum temporalia, quae a Deo obtinere aliis 
viis non potuisti. — Cone, de sing, devot. 
ad Mariam, p. 16, B., T. 4. 



All things that are (iod's are Mar\-'s, 
because she is the mother and spouse of 
God. 

Devotion to Mary is especially bene- 
ficial, that through her thou mayest obtain 
as well spiritual as temporal good, which 
thou hast not been able to obtain from 
God in anv other wav. 



HORATIUS TURSELINUS, JESUIT. 



Matrem quippe suam praepotens illae 
Deus divinae majestatis, potestatisque so- 
ciam, quatinus licuit, ascivit. Huic olim 
coelestium, mortaliumque principatum de- 
tulit : ad hujus arbitrium (quod hominum 
tutela postulat) terras, maria, coelum, 
naturamque moderatur : hac annuente, et 
per banc divinos thesauros mortalibus, et 
coelestia dona largiatur. — Epist. dedicat. 
Hist. Dauret., p. — — . 



God Almighty admitted His mother 
as a partner, so far as He might, of His 
divine majesty, and power. Upon her He 
once bestowed the sovereignly of things 
heavenly and mortal ; at her decision, as 
the safeguard of men demands. He regu- 
lates the earth, the seas, heaven, and 
nature : at her approval and through her 
He bestows divine treasures and heavenly 
eifts to mortals. 



THE CATHOLIC FAITH. 



BLASIUS DE VIEC;AS, JESUIT 



Est enim Virgo per excellentiam Dom- 
ina, et Princeps omnium creaturarum, ut 
egregie expendit Arnold. Carnot. — Con- 
stituta quippe est super omnem creaturam, 
et quicunque Jesu curvat genu, matri quo- 
que pronus supplicat : et filii gloriam cum 
matre non tam communem judico, quam 
eandem. — Esther 5, id completum fuisse 
in Virgine, cui nimirum Deus dedit dim- 
idium regni sui. Regnum quippe Dei 
duobus ait contineri, potentia et miseri- 
cordia. — Potestate igitur Deo remanante, 
cessisse quodammodo misericordiam Dei 
matri, sponsaeque regnanti. Itaque Vir- 
ginem divisum habere cum Deo imperium. 



Dedit tibi Maria tota Trinitas nomen 
quod post nomen filii tui est super omne 
nomen, ut in nomine tuo omne genu flec- 
tatur coelestium, terrestrium, et inferno- 
rum. — Com. in Apoc, c. 12, com. 2, sect. 
2, n. 3, 6, p. 573, 574. 



The Virgin by her excellence is Lady 
and Princess of all creatures, as Arnoldus 
of Chartres excellently considers. — She is 
placed, indeed, above every creature, and 
whosoever bends the knee to Jesus, bow- 
ing down supplicates the Mother also. 
And I think the glory of the Son is not so 
much in common with the Mother as the 
same. — That passage in Esther 5 : 3 was 
fulfilled in the Virgin, to whom doubtless 
God gave the half of His kingdom. 
The kingdom of God, he says, consists of 
two things, power and mercy. — The 
power, therefore, remaining with God, He 
ceeded, in a certain manner, mercy to the 
Mother of God, and the reigning spouse. 
The Virgin therefore possesses a divided 
command with God. 

The whole Trinity has given thee a 
name, Mary, which is, after the name of 
thy Son, above every name, that at thy 
name every knee should bow, of things in 
heaven, of things on earth, and of things 
under the earth. 



Century XVII. 

BENEDICTUS PERERIUS, JESUIT. 

Laus Deo Optimo, Maximo, ac Bea- Praise to God, the Best and Greatest, 

tissimae virgini Mariae. — Com. in Dan., and to the Most Blessed Virgin. 
L. 16, p. 954. 

ROBERT BELLARMINE, CARDINAL AND JESUIT. 

Laus Deo, Virginique Matri Mariae. Praise be to God, and to the Virgin 

— De not. eccl, L. 4, c. 18, p. 300, B., Mother Mary, 
T. 2. 

De laicis, L. 3, c. 22, p. 388, D., T. 2 ; De Purgat., L. 2, c. 19, p. 
416, H., T. 2 ; De cult, sanct., L. 3., c. 17, p. 481, D., T. 2 ; De Matrim. 
sac, L. r, c. ;^^, p. 364, H., T. 3 ; De Amiss, grat., L. 6, c. 16, p. no, 
E., T. 4. 

FRANCIS SUAREZ, JESUIT. 

Et confirmatur — Ruperto, libro primo And it is confirmed by Rupertus in 

in Cantica. 'Quia sicut ante nos,' inquit, his first book on the Canticals. 'For as 

'dictum est, Tu es sola Virgo, quae uni- before us,' he says, 'it was said. Thou 

versam haereticam pravitatem interemisti.' alone art the Virgin who hast destro3'ed all 



64 



liiE CAlllOLlC FAITH. 



Unde canit Ecclesia, ' Gaude Maria Virgo, 
cunctas haereses interemisti in universe 
mundo. — In 3 Thom., qu. 37, art. 4, disp. 
19, § I, p. 325, B., T, 2. 

Et Germanus sermone de Zona Dom- 
ini, sic Virginem alloquitur. ' Non est 
uUa satietas tuae defensionis, non est nu- 
merus tuorum beneficiorum. Nullus enim 
est, qui salvus fiat nisi per te Virgo sanc- 
tissima ; nemo est, qui liberetur a malis, 
nisi per te, O purissima ; nemo est, cui 
donum conceditur, nisi per te, O castis- 
sima ; nemo est, cui misereatur gratia, nisi 
per te, Ohonestissima. — In 3 Thorn., qu. 
37, art. 4, disp. 23, i^ i, p. 361, AB., 
T. 2. 



heretical perversity.' Hence the Church 
sings, ' Rejoice Mary the Virgin, thou 
hast destroyed all heresies in the whole 
world. ' 

And Germanus in his sermon ' De 
zona Domini,' thus addresses the Virgin. 
One never tires of thy defence, there is no 
number to thy benefits. For there is no 
one who can be saved, but through thee, 
Most holy Virgin ; there is no one who can 
be liberated from evils, bat through thee, 
O most pure One ; there is no one to whom 
a gift is granted, but through thee, O Most 
chaste One ; there is no one whom grace 
pities, but through thee, O most noble 
One. 



GREGORY OF VALENTIA, JESUIT. 

Praise be to God, and to the most 
blessed Virgin, to God, likewise, Jesus 
Christ. 

Praise be to God, and to the most 
blessed Virgin Mary ; to God, likewise, 
Jesus Christ be glory and honor. 



Laus, Deo et beatissimae Virgini, Deo 
item Jesu Christo. — De vera Christ, prae- 
sent., L. 1, c. 23, p. 251. 

Laus Deo et Beatissimae Virgini 
Mariae ; Deo item Jesu Christo — gloria 
et honor. — De confess, necesitat., c. 6, 
P, 659. 

Laus Deo, et Beatissimae Virgini. — 
De coelibatu, c. 6, p. 870. 



Praise be to God, and to the most 
blessed Virgin. 



Quomodo sit necess. satisf actio, c. 5, p. 672 
different., c. 3, p. 676 ; Apol. de Idolat., L. 2, c. 8 
c. 8, p. 905 

JOHN BONA, CARDINAL 



De episc. and presb. 
!, p. 721 ; De Purg., 



Dulcissima Virgo Maria, Mater Dei, 
et Domini nostri Jesu Christi, refugium 
peccatorum et mater misericordiae, me 
hodie, et semper in tuam singularem cus- 
todiam humillima devotione commendo. 
Statue me juxta te, et protege ab omnibus 
inimicis, visibilibus et invisibilibus. — Om- 
nia potes quaecumque vis in coela et in 
terra, nee est qui potuit resistere voluntati 
tuae. — Omnia enim quae petis obtines ab 
omnipotente. — Horolog. ascetic, c. i, n. 
2; Invocat. Deipar. et Sanct., p. 610. 

Maria. — nomen in quo flectitur omne 
genu coelestium, terrestrium, et infern- 
orum. — lb., c. 5, n. 10, p. 637. 



O most sweet Virgin Mary, Mother 
of God, and of our Lord Jesus Christ, 
refuge- of sinners and mother of mercy, I 
commend myself daily and always to thy 
singular keeping with most humble devo- 
tion. Place me near thee, and protect me 
from all enemies, visible and invisible. — 
Thou canst do all things whatsoever thou 
wiliest in heaven and on earth, nor is there 
any one who could resist thy will. For 
thou obtainest from the Almighty every- 
thing thou asketh. 

Mary ! a name at which every knee 
bows, of things in heaven, of things on 
earth, and of things under the earth. 



THE CATHOLIC FAITH. 



Century XIX. 

(;REG()RY XVI., BISHOP OF ROME. 



Testemque nostrae erga vos voluntatis 
epistolam damus laetissimo hoc die, quo de 
V'irginis sanctissimae in coelum Assump- 
tae triumpho solemnia festa peragimus, ut 
quam patronam ac sospitem inter maximas 
quasque calamitates persensimus, ipsa et 
scribentibus ad vos Nobis adstet propitia, 
mentemque Nostram coelesti afflatu suo in 
ea inducat consilia, quae Christiano gregi 
futura sint quam maxime salutaria. — Sed 
ut omnia haec prospere ac feliciter eveni- 
ant, levemus oculos manusque ad sanctis- 
simam Virginem Mariam quae sola univer- 
sas haereses interemit, Nostraque maxima 
iiducia, imo tota ratio est spei Nostrae. — 
Epistola encyc, Aug. 15, 1832, Bulla 107, 
p. 127, 131, T. ig, Bull. Rom. Continual. 



In testimony of Our feeling towards 
you, We select for the date of Our letter 
this most joyful day on which We cele- 
brate the solemn festival of the Most 
Blessed Virgin's triumphant Assumption 
into Heaven ; that She, who has been 
through every calamity Our Patroness and 
Protectress, may watch over Us writing to 
you, and lead Our mind by her Heavenly 
influence, to those counsels which may 
prove most salutary to Christ's flock. — But 
that all may have a successful and happy 
issue, let us raise Our eyes and hands to 
the Most Blessed Virgin Mary, who alone 
destroys all heresies, who is Our greatest 
hope, yea, the entire ground of Our hope. 



PIUS IX., BISHOP OF ROME. 



Audiant haec Nostra verba omnes 
Nobis carissimi Catholicae Ecclesiae filii, 
et ardentiori usque pietatis, religionis et 
amoris studio purgant colere, invocare, 
exorare, beatissimam Dei Genetricem Vir- 
ginem Mariam sine labe originali concep- 
tam, atque ad hanc dulcissimam miseri- 
cordiae et gratiae Matrem in omnibus 
periculis, angustiis, necessitatibus, rebus- 
que dubiis ac trepidis cum omni fiducia 
confugiant. Nihil enim timendum, nihil 
que desperandum Ipsa duce, Ipsa auspice, 
Ipsa propitia, Ipsa protegente, quae mater- 
num sane in nos gerens animum, nostrae 
que salutis negotia tractans de universo 
humano genere est sollicita, et coeli, terrae 
que Regina a Domino constituta, ac super 
omnes Angelorum choros sanctorum que 
ordines exaltata adstans a dextris Unigeniti 
Filii sui Domini nostri Jesu Christi mater- 
nis suis precibus validissime impetrat, et 
quod quaerit invenit, ac frustrari non 
potest. — Bulla, Dec. 8. 1854, p. 56, 57, 
Official Documents, etc. 



Let all the Children of the Catholic 
Church most dear to Us hear these Our 
words, and, with a more ardent zeal of 
piety, religion, and love, proceed to honor, 
invoke, and pray to the Most Blessed 
Virgin, Mother of God, conceived wnthout 
original sin ; and let them fly with entire 
confidence to this most sweet Mother of 
Mercy and Grace, in all dangers, difficul- 
ties, [necessities,] doubts, and fears. For 
nothing is to be feared, and nothing is to 
dispared of under Her guidance, under 
Her auspices, under Her favor, under Her 
protection, who, bearing towards us a 
mother's love, and taking up the work of 
our salvation, is solicitous for the whole 
human race, and appointed by God, Queen 
of Heaven and earth, and exalted above 
all the choirs of Angels, and orders of 
Saints, standing at the right hand of the 
Only - Begotten Son, Jesus Christ Our 
Lord, intercedes most powerfully, and 
obtains what She asks, and cannot fail 
[be frustrated]. — Translated in the Official 
Documents, etc., p. 97, 98. 



66 



THE CATHOLIC FAITH. 



In the Official Documents "colere" is translated honor, but Dr. 
Bryant, in his "Immaculate Conception of the Most Blessed Virgin," 
very properly translates it worship. 



ROMAN MISSAL. 



Gaude Maria Virg^o, cunctas haereses 
sola interemisti. — Purificat. B. M. V., p. 
xlvii. 



Rejoice, Zvlary the Virgin, thoa alone 
hast destroyed all heresies. 



ROMAN BREVIARY. 



Solve vincula reis, 
Profer lumen caecis. 
Mala nostra pelle 
Bona cuncta posce. 

Monstra te esse Matrera, 
Sumat per te preces, 
Qui, pro nobis natus> 
Tulit esse tuus. 

Virgo singularis. 
Inter omnes mitis, 
Nos culpis solutos 
Mites fac at castos. 

— Pars yEstiva. 



Die 



15 Aug. in Assumpt. B. M. V., p. 659. 

Maria, mater gratiae, 
Dulcis parens clementiae, 
Tu nos ab hoste protege, 
Et mortis hora suscipe. 

— Offic. parv. 
B. Mariae, Pars ^st., p. clxxi. 



Loosen the chains of the guilty. 
Give Hght to the blind. 
Drive away our evils. 
Ask for us all good thing's. 
. Show that thou art a Mother, 
Let Him Who was born for us. 
And condescend to be thine. 
Receive through thee our prayers. 

O excellent Virgin ! 
Meek among all, 
Make us free from faults, 
Meek and chaste. 



Mary, Mother of grace, 
Sweet parent of clemency, 
Do thou protect us from the enemy, 
And receive us in the hour of death. 



DEVOTIONAL WORKS OF THE CHURCH OF ROME. 

"The Glories of Mary," by St. Alphonso Maria de Liguorio, 
Bishop of St. Agatha dei Goti. 

St. Bonaventura declares that those who are devoted to publishing 
the Glories of Mary, are secure of Paradise. — Page 17, Introduction. 

If Jesus is king of the whole world, Mary is also queen of the whole 
world : therefore, says St. Bernardine of Sienna, all creatures who serve 
God ought also to serve Mary ; for all angels and men, and all things 
that are in heaven and on earth being subject to the dominion of God, 
are also subject to the dominion of the glorious Virgin. Hence 



THE CATHOLIC FAITn. 6/ 

(iuerric, abbot, thus addresses the divine mother: "Continue, Mary, 
continue in security to rei^n ; dispose, according to thy will, of every- 
thing belonging to thy Son, for thou being mother and spouse of the 
king of the world, the kingdom and power over all creatures is due to 
thee as queen." — Chap, i, sect, i, p. 26. 

This the blessed Virgin herself revealed to St. Bridget : — Therefore 
he shall be miserable, and forever miserable in another life, who in this, 
being able, does not have recourse to me, who am so compassionate to 
all, and so earnestly desire to aid sinners. — Chap, i, sect, i, p. 34, 35. 

The venerable Alphonso Rodriguez, of the Society of Jesus, was 
once standing before an image of Mary ; and there burning with love 
for the most blessed Virgin, broke forth into these words ; My most 
amiable mother, 1 know that thou lovest me, but thou dost not love me 
so much as 1 love thee. Then Mary, as if wounded in her love, spoke 
to him from that image and said : What dost thou say — what dost thou 
say, oh Alphonso? Oh how much greater is the love I bear thee than 
the love thou bearest me I Know that the distance from heaven to 
earth is not so great as from my love to thine. — Chap, i, sect. 3, p. 63. 

The devout Lanspergius puts these words into the mouth of our 
Lord: 1 have commended sinners to Mary as her children. — Chap. i. 
sect. 4, p. 74. 

Behold, oh mother of my God, Mary, my only hope, etc. — Chap. 2, 
sect. I, p. 88. 

St. Francis Borgia, with reason, feared for the perseverance of those 
in whom he did not find a special devotion to the blessed Virgin. 
When once he asked some novices to what saint they had the most 
devotion, and found that some of them were not especially devoted to 
Mary, he warned the master to watch more carefully these unfortunate 
persons ; and it happened that they all lost their vocation and quitted 
religion. — Chap. 2, sect. 2, p. 93. 

St. Antoninus encourages us, saying : If Mary is for us, who is 
against us? — Chap. 2, sect. 3, p. 104. 

He who does not implore the aid of Mary is lost ; but who has 
ever been lost that had recourse to her? — Chap. 3, sect. 2, p. 136. 

And to increase our confidence, St. An.selm adds, that when we have 
recourse to this divine mother, we may not only be sure of her protec- 



68 THE CATHOLIC FAITH. 

tion, but that sometimes we shall be sooner heard and saved by invok- 
ing her holy name than' that of Jesus our Saviour. — To thee it belongs, 
as St. B'onaventura also says, to save whom thou wilt.-^Chap. 4, sect, i, 
p. 149, 154.^ 

Very glorious, oh Mary, and wonderful, exclaims St. Bonaventura, 
is thy great name. Those who are mindful to utter it at the hour of 
death, have nothing to fear from hell, for the devils at once abandon 
the soul when they hear the name of Mary. — Chap. 4,- sect. 2, p. 163. 

St. Bernardine of Sienna does not hesitate to say that all obey the 
commands of Mary, even God Himself ; signifying by these words, that 
God listens to her prayers as though they were commarids. — Chap. 6, 
sect. T, p. 202. ^ 

Yes, Mary is omnipotent, adds Richard of St. Laurence, since the 
queen,' by every law, must enjoy the same privileges as the King. For 
as the power of the Son and mother are the same, the mother by the 
omnipotent Son is made omnipotent. As St. Antoninus says : God has 
placed the whole Church, not only under the patronage, but also under 
the dominion of Mary. — ^^Chap. 6, sect, i, p. 203. 

St. Bonaventura, too : He who neglects the service of Mary shall 
die in sin. And in another place : He who has not recourse to thee, oh 
Ma.ry, will not reach paradise. And in Psalm xcix the saint goes so 
far as to say that those from whom Mary turns away her face, not only 
will not be saved, but can have no hope of salvation. — Chap. 8, sect, i, 
p. 256. 

EXAMINATION OF A FEW OF THE CITATIONS FROM THE EARLY 
FATHERS CONTAINED IN THIS BOOK. 

St. Augustine rightly calls her the only hope of sinners (Serm. 18 
de Sanctis), since by her means alone we hope for the remission of all 
our sins. And St. John Chrysostom repeats the same thing, namely, 
that sinners receive pardon only through the intercession of Mary. — 
Chap. 2, sect, i, p. 83, 84. 

Suspecting immediately that this could not be a genuine citation 
from St. Augustine, I turned to Serm. 18 de Sanctis, but now Serm. 194 
de Annunc. Dominica. The Benedictine editors at the outset stamp 
this Sermon as spurious : 



THE CATHOLIC FAITH. 69 

Opus quippe est imperiti alicujus con- It is certainly the work of some igno- 

sarcinatoris, qui hue concessit plures ad rant patcher-together-of-pieces, who has 

verbum sententias superiorum sermonum brought together here many sentences, 

119, 120, 121, necnon sermonis 208. — Col. word for word, from the previous sermons 

2104, Pat. Lat. T.. 39. 119, 120, 121, and also sermon 208. 

Then in col. 2107 are the words cited above: . 

Accipe quod offerimus, redona quod Receive what we offer ; bestow what 

rogamus : excusa quod timemus. (Quia we ask ; excuse what we fear. (For thou 

tu es spes unica peccatorum, per te spera- art the only hope of sinners ; through thee 

mus veniam dehctorum ; et in te, beatis- we hope for pardon of sins ; and in thee, 

sima, nostrorum est expectatio praemi- Most blessed One, is the expectation of 

orum.) — Col. 2107. our rewards.) 



On the words inclosed in parenthesis, the same editors remark : 

Verba hie parenthesi inclusa desunt The words here included in a paren- 

in manuscriptis, et in Serm. 208, de As- thesis, are w^anting in the manuscripts, 
sumptione. — Col. 2107. and in Serm. 208, de Assumptione. 

No intimation is given as to where the citation from St. Chrysostom 
may be found ; doubtless for the reason that it cannot be found at all 
in the works of that Saint. No, Catholic in the fourth century, and, 
indeed, for many centuries after that age, would have dared to utter 
such blasphemy. 

And before this, St, Ignatius, the Martyr [an. no], said the same 
thing, asserting that a sinner cannot be saved except by means of the 
holy Virgin, who, on the other hand, saves by her merciful intercession 
many that would be condemned by divine justice. Some persons doubt 
whether this passage is from St. Ignatius ; at least Father Crasset says 
that St. John Chrysostom has adopted it as his own. — Chap. 8, sect, i, 
P- 256, 257. 

Neither in the genuine Epistles of St. Ignatius, nor in the spurious 
ones attributed to him, can any such sentiments be found. Other pre- 
tended citations, of the same worthless character, from the early Fathers, 
are to be found in this volume, and, indeed, in most all Roman Catholic 
devotional works, which, it is needless to say, if they ever existed at all 
outside of those who wickedly forged them to serve their purpose, can 
only be found in acknowledged spurious productions attributed to 
writers who flourished in the early age of the Church. 



JO THE CATHOLIC FAITH. 

THE CAIHOLIC SCHOO[.-BOOK. 

By her we may receive all the assistance which is necessary for us. 
She is most pow^erful with God, to obtain from Him all that she shall 
ask of Him. She is all goodness in regard of us, by applying to (lod 
for us. Being Mother of God, He cannot refuse her request: being our 
Mother, she cannot deny us her intercession when we have recourse to 
her. Our miseries move her, our necessities urge her ; the prayers w^e 
offer her for our salvation bring to us all that we desire : and St. 
Bernard is not afraid to say, " That never any person invoked that 
Mother of Mercy in his necessities, who has not been sensible of the 
effects of her assistance. — Part. 3, ch. 12, n. i, p. 158. 

If you perform this, you will have a true devotion to the Blessed 
Virgin ; you will be of the number of her real children, and she will be 
your Mother, under whose protection you shall never perish. — Part. 3, 
ch. 12, p. 161. 

FAMILY PRAYER-BOOK. 

Despise not, O Mother of Jesus ! the petition of your humble 
client, but hear and grant my prayer. — Page 151. 

THE NEW MONTH OF MARY. 

THE PRAVER OE Sr. BERNARD. 

Remernber, O most compassionate Virgin Mary ! that, from all 
ages, it is unheard of, that any one was forsaken, who, placing himself 
under thy maternal protection, implored thy assistance, and begged the 
favor of thy prayers. Animated with the confidence which this inspires, 
I fly to thee, O Virgin of virgins, and mother of my God ! and in the 
bitterness of my sorrow, I throw myself at thy feet. O mother of the 
eternal Word ! despise not my humble supplication, but listen graciously, 
and mercifully grant the request, which from my heart I make to thee. 
Amen. 

A FORM OE CONSECRATION TO THE MOTHER OF (iOl), USED KV 
sr. AEONVSIUS GONZAt;A. 

holy Mary '. my Mother and Advocate, to thy care, and particular 
protection, and into the bosom of thy mercy, to-day, and every day, and 
at the hour of my death, I commend my soul and body ; all my hope 
and consolation, all my difficulties and afflictions, my life, and the end 



THE CATHOLIC FAITH. /I 

of my life, I commend to thee : that through thy most powerful inter- 
cession, and through thy merits, all my works and actions may be 
directed according to thy will, and that of thy divine Son. Amen. — 
Page xi., -xii. Practice. • 

ASPIRATION. 

May thy name, O Mother of (iod, be the last sound that escapes 
my lips. St. Germanus. Page 19. 

PRAYER. 

O most holy Mother of our Redeemer, what a deep gratitude do 
Christians owe thee for thy instrumentality in our redemption ! In 
giving us Jesus Christ, thou hast given us a Redeemer who is flesh of 
thy flesh — over whom, as Mother thou hadst dominion — but whom thou 
didst willingly deliver up for our salvation. Yes, holy Mother, if we 
owe all to Jesus Christ, who has redeemed us, to thee we owe Jesus 
Himself ; as it was thy obedience to God's will that caused the designs 
of His ineffable mercy to be accomplished. O thrice happy Virgin, 
thou dost dispose thy favors with liberality and love. 1 recommend 
my.self to thee ; and as thou hast the dispensation of the inexhaustible 
treasures of God's grace, by thy influence with Jesus, impart therp to 
me, with a liberality corresponding to my great necessities. — Page 
74, 75- 

PRAYER. 

Obtain for me, O Glorious Virgin, a sincere conversion, strength 
and resolution in the hour of trial, and the grace of final perseverance. 
Jesus can refuse thee nothing ; whereas my iniquities render my prayers 
unworthy of being regarded by him. — Page 95, 96. 

EXAMPLE. 

Immediately before death, he [Leander Vandrisse] seemed to 
enjoy a foreta.ste of the joys of heaven. "What a happiness I What a 
happiness I " he would exclaim. " What have I ever done to deserve it. 
1 owe it all to the holy Virgin." In these sentiments he expired on the 
2Tst of March, 1833. — Page 115. 

PRAYER. 

— Unless thou wilt assist me, 1 shall be lost. — Page 122. 



72 THE CATHOLIC FAITH. 

EXAMPLE. 

He [St. Philip of Neri] lay dangerously sick, and his physicians 
had little hopes of his recovery. He was heard to cry out on a sudden, 
'• O most holy Mother I O most amiable Mother ! O most beautiful 
Mother ! O most blessed Mother ! " The physicians and some clergy- 
men ran to him, and found him elevated somewhat from the bed in 
which he lay, and heard him say, "O my dearest Queen, I am not 
worthy, — I do not deserve that thou shouldst come to visit and to heal me. 
What shall I do for thee, if thou healest me, for I have never done any- 
thing good." — They found him, in fact, perfectly restored ; and, on the 
following morning, he rose, as usual, and applied himself to his accus- 
tomed occupations, without suffering any inconvenience. — Page 148, 149. 

EXAMPLE. 

Whoever has had the grevious misfortune to offend God, cannot do 
better than fly to Mary, in a spirit of penance, to obtain, through her, 
reconciliation with God. — Page 185. 

When in Rome, I saw the following inscription, which is placed 
over the door of the Church of Santa Maria Liberatice, at the foot of 
the Roman Forum : 

SANCTA • MARIA St. Mary 

LIBERA • NOS ' Deliver Us 

A • POENIS • INFERNI. From the Pains of Hell. 

The following prayer directly addressed to the Virgin Mary, is hung 
up at an altar in the Church of St. Francesco a Ripa, at Rome : 

Preghiera ed orazione da farsi avanti A Prayer and oration to be offered 
ITmagine della Madonna santissima della before the Image of the most Holy Ma- 
Salute venerata nella Chiesa di S. Fran- donna of Salvation, venerated in the 
cesco a Ripa. Church of St. Francesco a Ripa. 

O vera Sorgente di vita, O Fonte per- O true Source of life, O perennial 

enne di ogni nostra Salute, gran Regina de Fountain of all our Salvation, Great Queen 

Cieli, Maria Santissima, che per le vostre of Heaven, Most Holy Mar}', who by your 

incomparabih virtu, etc. — Page 3. incomparable virtue, etc. 

« 

SCRIPTURE. 

Oouay Vejsion. King James' Version. 

Luke I : 28, 30, 48. And the Angel Luke i : 28, 30, 48. And the Angel 

being come in, said unto her: Hail, full came in unto her, and said. Hail, thou 

of grace, the Lord is with thee : Blessed that art highly favored, the Lord is with 

art thou among women. thee : blessed art thou among women. 



; , THE CATHOLIC I'AITH. J 2> 

And the Angel said to her : Fear not, And the Angel said unto her, Fear 
Mary, for thou hast found grace with . not, Mary : for thou hast found favour 

God. with Ciod. 

Because he hath regarded the humil- For he hath regarded the low estate 

ity of his hand-maid : for behold from of his handmaiden : for, behold from 

henceforth all .generations shall call- me henceforth all generations shall call me 
blessed. ' ' ' blessed. 

THE CATHOLIC CHURCH.. 
Any one who even carelessly reads the works of the Fathers, will 
be at once struck with the vast difference between the early writers of 
the Church and those of later ages, especially from the tenth century 
down to the present time. While the works of the. later writers abound 
with expressions of love and devotion to the Virgin, and the Songs of 
Solomon are applied to her, among the ancients she is only spoken of 
with great respect as the Mother of our Lord. The decision of the 
Council of Ephesus in 431, where the title of Seotoho^ was confirmed 
to her, led the people to pay more honor to her, but she was not yet 
worshiped. Neither do we anywhere among the ancients hear of any 
of the numerous societies which have since been instituted to her honor 
in the Church of Rome. The heretical sect of the Collyridians, con- 
demned by St. Epiphanius (who also calls excessive admiration for the 
Blessed Virgin a nonsensical heresy), were the first to pay divine honors 
to her. They worshiped her under the name of " Queen of Heaven," 
as the Church of Rome does to-day. The heretic and usurper, Petrus 
Cnapheus, in the fifth century, first instituted that her name should be 
invoked in the public prayers of his Church. The early Fathers did not 
hesitate to ascribe faults to the Virgin, and tell us that on several 
occasions she was rebuked by our Saviour. The "heretic" Calvin finds 
fault with Saints Chrysostom and Ambrose for charging her with vanity. 
Besides, the Fathers say in express w^ords that Mary is not to be adored, 
but that our worship is to be ascribed only to the Holy Trinity. Even 
in the ninth century we find that the Virgin was not generally adored, 
but only venerated and her intercession with God humbly besought. 
Just compare the sentiments of the writers cited above, with the words 
of the Fathers, and note the difference in language. See also the Article 
on Saint Worship, where the vast difference between the ancient Church 
and the modern Roman Church is more apparent. 

HOLY SCRIPTURE. 
The Life of the Blessed Virgin, as recorded in the Holy Scriptures, 
may be found in Matt, i : 18-25, 2 : 11-21, 12 : 46, 50, 13 : 55 ; Mark 
3-31-35? 6:3; Luke 1:26-56, 2:4-51, 8:19-21, 11:27, 28; John 



74 



THE CATHOLIC FAITH. 



2 : I-I2, 19 : 25, 27 ; Acts i : 14. No mention whatever is made of her 
in the various Epistles of the Apostles, nor in the Revelation of 
St. fohn. 



King James' Version. 

Matt. 12 : 46-50. While he yet talked 
to the people, behold, His Mother and 
His brethren stood without, desiring to 
speak with Him. 

Then one said unto Him, Behold, 
Thy mother, and Thy brethren stand 
without, desiring to speak with Thee. 

But He answered and said unto him 
that told Him, Who is My mother and 
uho are My brethren? 

And He stretched forth His hand 
toward His disciples, and said, Behold, 
My mother and My brethren ! 

For whosoever shall do the will of 
My Feather Which is in heaven, the same 
is Mv brother, and sister, and mother. 



Do nay I ^ersion . 

Matt. 12 : 46-50. As He was speak- 
ing to the multitudes, behold His mother 
and His brethren stood without, seeking 
to speak to Him. 

And one said unto Flim : Behold, Thy 
mother and Thy brethren stand without, 
seeking Thee. 

But He answering him that told Him. 
said : Who is My mother, and who are 
My brethren ? 

And stretching forth His hand to- 
wards His disciples, He said : Behold My 
mother and My brethren. 

For whosoever shall do the will of 
My Father, That is in heaven, he is My 
brother, and sister and mother. 



Mark 3:31-35, Luke 8:19—21, give the same account. 



Luke 11:27, 28. And it came to 
pass, as He spake these things, a certain 
woman of the company lifted up her voice, 
and said unto Him, Blessed is the womb 
that bare Thee, and the paps which Thou 
hast sucked. 

But He said. Yea, rather, blessed are 
they that bear the word of God, and keep 
it. 

John 2:3, 4. And when they wanted 
wine, the mother of Jesus saith unto Him, 
They have no wine. 

Jesus saith unto her. Woman, what 
have I to do with thee {ji t^xoi nai doj, 
yvvai)'i Mine hour is not yet come. 



Luke 11:27, 28. And it came to 
pass : as He spoke these things, a certain 
woman from the crowd lifting up her voice 
said to Him : Blessed is the womb that 
bore Thee, and the paps that gave Thee 
suck. 

But Be said : Yea rather, blessed are 
they who hear the word of God and keep 
it. 

John 2:3, 4. And the wine failing, 
the mother of Jesus saith to Him : They 
have no wine. 

And Jesus saith to her : Woman, 
what is it to Me and thee (Quid mihi et 
tibi est, mulier)? My hour is not yet 
come. 



The Rhemish translators make nonsense of this passage here, in 
order to conceal the rebuke, for such the ancients considered it to be. 
which Christ conveyed to His Mother. Yet out of the fourteen places 
in which this phrase occurs in the Bible — eight times in the Old Testa- 
ment and six in the New — with the exception of this passage, J ohn 2 : 4, 
they translate as we do ; as, for instance, Luke 8:28: What have I to 
do with thee (Quid mihi et tibi est), Jesus, Son of the most high God ? 



THE CATHOLIC FAITH 



/O 



Martini, Archbishop of Florence, has: Che ho io da fare con te, O 
donna? (page 194.) Archbishop Kenrick, in the Four (ios|)els, trans- 
lated from the T>atin \'ulg'ate (page 461), has: Woman,, whiit hast thou 
to do with Me? and has been blamed for his translation, as appears 
from the Preface to his translation of the Acts of the Apostles (p. xii., 
New York, 1 851), wherein he states that his version has shocked the feel- 
ings of some, and proceeds to justify his translation. Dr. Lingard, in his 
New Version of the Four Gospels (page 337), has rendered the passage 
the same as Dr. Kenrick. 

Century II. 
JUSTIN MARTYR. 



'Ey jtiev ydfj rep ydi^icp 5id to- Tl 
tjioi xcxi 6ui, yvvai; r/7 f.n]rfn Xey- 
fiv ^ tniitXyfc^Ev ■ i/vIkcx 8e Oeddadfjcxi 
avruv r) jur'/refj r/OeXr/da, jiiT/refja xai 
ddeXcpuv'^ rovi rd 06A.r/jua zov Qsuv 
Ttuiovvra^ cov6jiia6e. Kai TtdXir , 
ure 6/.(a>cafjillero r) /Jadrddda avrov 
HoiXia, Kcxi ol jiiadroi ovi ebyXada, 
Tovi noiovvrai to BeXr}i.icx tov Beov 
avTo? £/iuxKdfji'Cev ditEp ditavTcx Iqy 
vfjpei TTJ^ i-irfTpd'i Ttap'' avTov vof-ii- 
'C,ovTcxi XeyedOai, dioTi r?;? mjTpo'i 
avTov ovof-iadhELdj]^ ncxi /.icxxcxpid- 
haidr]^^ xcxTd dvTidicxdToXrjv avrrj'^, 
vn^ avTov e^axapi'dOr/dcxv fTepm. 
— Quaest. et. Resp. ad Orthodox. (Op. 
Spurium), qu. 136, col. 1388, Pat. Gr. 
T. 6. 

IRENAEUS, BISHOP OF LYONS. 

For this reason, when Marv made 



For at tlie marriage, by saying to His 
mother : What have I to do with thee, 
woman? He rebuked her; and when His 
mother wished, to see Him, He called 
those doing the will of God His mother, 
and His brethren. And again, when the 
womb which bore Him was called blessed, 
and the paps which He had sucked, He 
called those blessed who did the will of 
Ciod. All these things are supposed to 
have been spoken by Him to the con- 
tumely of His mother, because when His 
mother was named and called blessed, in 
opposition to her, others were called 
blessed bv Him. 



Propter hoe properante Maria ad 
admirabile vini signum, et ante tempus 
volente participare compendii poculo, 
Dominus repellens ejus intempestivam 
festinationem, dixit : Quid mihi et tibi 
est, mulier? nondum venit hora mea. — 
Contr. Had-., L. 3, c. 16, n. 7, col. 926, 
Pat. Gr. T. 7. 

TERTULLLAN. PRIEST OF CARTHAGE 



haste at the wonderful miracle of the 
wine, and wished to partake of the cup 
of briefness before the proper time, the 
Lord repelling her for her unreasonable 
haste, said : What have I to do with thee, 
woman ? Mine hour is not vet come. 



,„< Tarn proximas enim personas foris 
stare extraneis intus defixis ad sermones 
ejus, amplius et avocare eum a sollemni 
opere quaerentes merito indignatus est, 
non tarn negavit quam abdicavit. Atque 
adeo cum praemisset : quae mihi mater et 
qui mihi fratres? subjungens : nisi qui 



He justly felt indignant, that, while 
strangers v\'ere intent upon His discourse 
within, persons so nearly related should 
stand without, and moreover seeking to 
call Him away from His solemn work ; 
He did not so much deny them as re- 
nounce them. And therefore when He 



76 



THE CATHOLIC FAITH. 



audiunt verba mea et faciunt ea, transtulit 
sanguinis nomina in alios, quos magis 
proximos pro fide judicaret. — Adv. Marc, 
L. 4, c. 19, p. igi, Pars 3. 



Fratres domini non crediderant in 
ilium, sicut et in evangelio ante Marcio- 
nem edito continetur. Mater aeque non 
demonstratur adhaesisse illi, cum Marthae 
et Mariae aliaei in commercio ejus frequen- 
tentur. Hoc denique in loco apparet in- 
credulitas eorum ; cum is doceret viam 
vitae, cum dei regnum praedicaret, cum 
languoribus et vitiis mendendis operare- 
tur, extraneis defixis in ilium, tam proximi 
abierant. Denique superveniunt et foris 
subsistunt, nee introeunt, non computan- 
tes scilicet, quid intus ageretur, nee sus- 
tinent saltem, quasi necessarius aliquid 
afiferrent eo, quod ille turn maxime agebat, 
sed amplius interpellant et a tanto opere 
revocatum volunt. — De carne Christi, c. 7, 
p. 71, 72, Pars 4. 



said, first : Who is My mother and who 
are My brethren ? subjoining : But they 
w^ho hear My words and do them. He 
transferred the name of blood relations to 
others whom He judged were rather re- 
lated to Him by faith. 

The brothers of the Lord had not 
believed in Him, as it is also contained in 
the Gospel published before Marcion. 
His mother in like manner is not shown 
to have adhered to Him, though other 
Marys and Marthas were frequently in 
His company. Their incredulity, finally, 
is apparent in this place. Whilst He was 
teaching the way of life, whilst He was 
preaching the kingdom of God> whilst He 
was engaged in curing sickness and evils, 
whilst strangers were attentive upon Him, 
these who were so nearly related were 
away. At last they arrive and stand with- 
out, nor do they enter, not thinking, for- 
sooth, of w^hat was going on within ; nor 
do they wait at least, just as if they were 
bringing something more urgent than that 
upon which He was then chiefly engaged, 
but, moreover, they interrupt Him, and 
wish to recall Him from so great a work. 



Century III. 
ORIGEN, PRIEST OF ALEXANDRIA. 



' Omnes vos scandalizabimini in nocte 
hac' Ergo scandalizati sunt universi, in 
tantum ut Petrus quoque apostolorum 
princeps tertio denegarit. Quid? puta- 
mus quod, scandalizatis apostolis, mater 
Domini a scandalo fuit immunis ? Si 
scandalum in Domini passione non passa 
est, non est mortuus Jesus pro peccatis 
ejus. Si autem omnes peccaverunt, et 
egent gloria Dei, justificati gratia ejus et 
redempti, utique et Maria illo tempore 
scandalizata est. Et haec est quod nunc 
Simeon prophetat, dicens : ' Et tuam ip- 
sius animam,' quae scis absque viro pepe- 
risse te Virginem, quae audisti a Gabriele: 
' Spiritus Sanctus venit super te, et virtus 
altissimi obumbrabit tibi, pertransibit ' in- 



' All of you shall be scandalized in 
this night.' All, therefore, were scandal- 
ized, insomuch so that Peter also, the 
prince of the Apostles, denied Him thrice. 
What ! Do we think that while the 
Apostles were scandalized, the mother of 
our Lord was free from scandal? If she 
did not suffer scandal at the Passion of 
our Lord, Jesus did not die for her sins. 
But if all have sinned, and come short of 
the glory of God, being justified by His 
grace, and redeemed, surely Mary also 
was scandalized at that time. And this 
is what Simeon now prophesies, saying : 
'And thine own soul,' thou who knowest 
that thou didst a virgin bring forth 
without a husband, who didst hear from 



THE CATHOLIC FAITH. ^^ 

Hdeiitatis 'gladius,' et ambiguitatis mu- Cabriel : 'The Holy Spirit shall come 
crone ferieris, et cogitationes tuae te in upon thee, and the power of the most 
diversa lacerabunt, cum videris ilium, High shall overshadow thee.' shall the 
quem Filium Dei audieras, et sciebas ' sword ' of unbelief ' pierce through,' and 
absque semine viri esse generatum, cruci- thou shalt be struck with the sharp point 
figi et mori, et suppliciis humanis esse of doubt, and thy thoughts shall wound 
subjectum, et ad postremum lacrymabiliter thee in diverse ways, when thou shalt see 
conquerentem atque dicentem : ' Pater, si Him Whom thou hadst heard was the 
possibile est, pertranseat calix iste mea.' Son of God, and knew was begotten with- 
— In Luc. Hom. 17, col. 1845, B C, Pat. out the seed of man, crucified and dead 
dr. T. 13. and subjected to human punishments, and 

at last complaining in tears and saying : 
Father, if it be possible, let this cup pass 
from me. 

Century IV. 

ATHANASIUS, BISHOP OF ALEXANDRIA. 

'EiteTtXrjTTE ry ixrfvpiy Xsycor, He rebuked His mother, saying : My 

OV7CQ0 r'fHEi 7) Gopa fiov. — Contr. Arian. hour has not yet come. 
Orat. 3, n. 41, p. 591, T. i. 

There is a passage cited from this Father in most Roman Catholic 
Catechisms and devotional works. The Doctrinal Catechism, chap. 3, 
on the Veneration of the Ever-blessed Mother of Jesus, page 291, thus 
cites it : " They should have ever on their lips the sweet address of the 
Archangel Messenger, thus paraphrased by the holy Athanasius fourteen 
hundred years ago : Be mindful of us, O Blessed Virgin ! Hail, full of 
grace, the Lord is with thee ! Thee the angelical and terrestrial hier- 
archies proclaim blessed. Blessed art thou among women, and blessed 
is the fruit of thy womb, O Mistress, lady, intercede for us. Queen 
and Mother of God, pray for us." 

These words are to be found in detached sentences in Serm. de 
Annuntiatione Sanctiss. Deiparae, p. 393-401, T. 2 ; particularly in sec- 
tions 14 and 15 at the end of the sermon. The Benedictine editors long 
since pronounced this piece spurious ; 

Spurium esse hunc sermonem nemo There is no learned man now who 

jam eruditus non judicat, cum sole clarior does not judge this sermon spurious, since 
sese prodat styli hujusee ab Athanasii dis- the discrepancy between the style of this 
crepantia. — P. 390, T. 2. and that of Athanasius betrays itself 

clearer than the sun. 

Baronius likewise pronounces it spurious : 

.■\thanasii opus non esse. — Ep. Apol. It is no work of Athanasius, 

adv. object. Thomae Stapleton, § 3, p. 
691, Op. Athanas., T. 2. 



THE CATHOLIC FAITH. 



BASIL, BISHOP 

'Ent.id)} toii'Vi^ rtdoa ipvxv Tuxfjci 
ruv Haipov rov itdBovi oiovsi diax- 
pl6ai rivi vittftaXXero, xard T7)r 
rov Kvfji'ov qjoovi/r, eiTtovTo^., on 
TldvTE'i dh:cxySaA.76fJfj686f)£ tv t/iioi, 
7rpoq)7/re.vFi 6 ^vjneojv ucxi Ttepi 
avryi zi]^ McXfjia?, on 7tapf.6Tco6a 
TQj drcxvpGj, Mai fjXenovda rd y iv6- 
liEva, Kcxi aKovovda rc^v qjoovc^v, 
/lEvd TTfv Tov FcxfipirfX /.laprvpiav, 
/.lerd T7)v aTCopprjTOV yrwdiv r?/? 
fjEia'i dvXXjjipEGJ?, jLierd rr/r jitfydX?/v 
roor Bcxv/idraoy tnideicir , yevyde- 
rai, cpr/6i, rii ucxi TtEpi rip' 6i}y 
'i\)vxy]y (?a'A,o?. "Edci ydp roi^ Kvpiov 
vTtEp navroi yEv6a6hai Bcxvdrov, 
Hcxi iXadrypiov ysvouEvov rov xo6- 
f.iov, Ttdrrcx- diKcxioodai ev rep avrov 
a'i/iian, xal 6ov ovv avrr/<^, ziji 
dvGoOEv dEdiday^iEvr/i rd Ttspi rov 
xvpiov, (XTpETcxi Ti<i 8idupi6ii. TovT- 
i'dnv }) poiig^aicx. — Ep. 260, Optimo 
Episc, n. 9, p. 580, T. 3. 

TovTo 8e 7/8rj vitoroiar naptx^i, 
on f-LExd TO xaBap(^< vTtrjpETrjdadfjai 
Tig yEvrrj^Ei rov Kvpiov rf/ EitizEXEd- 
hEidiQ Sid zov IIvavjuaTo<^ rov dyiov, 
zd yEyoj.iidj.iEv a rov ydjuov spya /in) 
d7tapr7jdcxjii£V7/<^ tt/S Mcxpia^. 'HjiiE'/r 
Se El ual P7}8ev zoo ztj^ EvdEfjfia^ 
7tapaXv/.icxivEzai Xoyop {jiEXpi ydp 
zrfi Hard zrfy OLHovojuiay vitrjpEdla'i 
dvayxaia rj itap^evia, to d' Ecpsci/t 
dTtoXvTtpayjiovTjTov rcj X6y(^ rov 
/.ivdrrfpiov), o/.iaoi Sid z6 /.n) xarcx- 
d£X£(^^<xi Twy cpiXoxpidrooy r7)y 
aKOT^r, on tcoze kitavdazo iiycxi 

Ttdp'iEyO'i 7) fjEOTOHOi, EXElVai 7]- 

yovfiEha rdi j.iaprvpiai avrdpHEi<^. 
— Horn, in sanct. Christ, generat. (op. 
dubium), n. 5, p. 854, Append. T. 2. 



OF CAESAREA. 

As, therefore, every soul at the time 
of the Passion was subjected to some 
doubt, according to the voice of the Lord, 
saying : All shall be offended in Me, 
Simeon prophesied coricerning Mary her- 
self also, that standing by the cross, and 
seeing what was being done, and hearing 
the words, after the testimony of Gabriel, 
after the ineffable knowledge of the divine 
conception, after the great display of 
miracles, there shall be, he saith, a certain 
wavering in thv soul. For it was neces- 
sary that Christ should taste death for 
all, and being made a propitiation for the 
world, justify all in His blood ; and, 
therefore, some doubt shall affect thee 
thyself who hast been instructed from 
above in things which concern the Lord. 
This is the sword. 



1 his passage (Matt, i ; 21) already 
furnishes a suspicion that Mary, after 
having purely served the generation of 
the Lord accomplished through the Holy 
Spirit, did not refuse the customary works 
of marriage. Yet we, though this offers 
no outrage to the doctrine of piety (see- 
ing that for the ministry of dispensation 
virginity was necessary ; but as to what 
took place after, we are not to curiously 
inquire into the doctrine of the mystery), 
yet -since the devout lovers of Christ can- 
not bear to hear it, that the mother of 
God ever ceased to be a virgin, we con- 
sider these testimonies to be sufficient. 



EPIPHANIUS, BISHOP OF CONSTANTIA. 



Kai 7) roor dyiooy xazd xcxipor 
Eii Bsor Soccx dXXoi<s yeyoyE roiS 
fir) opwdi TTfy dX7'j^Ei<xy £i< 7tXdy7]y . 
'Ev ydp ^ixi/J.oiij rovredriv ev 



And the glory of the vSaints of those 
times redounding to Ciod became an occa- 
sion of error to those not seeing the truth. 
For at Sicimi, which is now called Neap- 



THK CA'l-llOLK' lAiril, 



79 



Tij vvvl ISeoTtoXei, Ovdux? oi hni- 

X(ii>piOl TEXov6iV £/? 6vOf.lCX TTJr 

Mop?/', dijbEv hx 7Cpocf.HX.6EGDb xri^ hv- 
yarpo^ ^lEq/ide., rr/? tcote 'Jtpo6Ev- 
Ex^jELdrj'^ roj OeoJ Ei<i Ovdiai- — Trspav 
Tov 8eovto<^ ov xPV Tijuar roi3? 
nyiovr, aXXa ri/iiav ro7^ avrc^v 
SE67t6r?^v. IJavddd^Jd) roivvv 7/ 
TiXdvi] rojv TCETtXavy^jiiEvair. owe 
ydp Heot i] Mapia owe dit' ov- 
pcxvov ixov6a to 6(^/ia, x. r. X. — 
Haer. 78, c. 22, 23, AB, DA, p. 1055, 
1056. 

Ncxi jiir)v dyiov 7]v ro 6cS/xa 
rij^ Mapiai- ov jiirjr Oeo^- rat d?) 
TtapOsvoi T/v V JJap^jEvo'^, xai teti- 
/.irj/^iEvrf, dXX' ovx el^ 7tpo6xvv?/6iv 
}//i}v doOE}6a, dXXd 7tpo6xvvovda 
TOV t'c avTTf^ dapxi yEy£yyr]}j.Evov, 
■dito ovpavSv Se ex xoXitGor itcxT- 
p(jjO:')v TtapayEvojLiEvov. Kai did 
TovTO TO 'EvayysXiov £7ta6q.'aXiC,E- 
rai vj.id'i, XEyov, cxvtov tov Kvpiov 
(py'jdcxvTO- • oTi Ti hpioi xai 601 
yvvai ; ovtcod i'/xEi 77 (^pa juov, 'Iva 
d-ito TOV, yvvai xi Ej^ioi xai 6oi; 
/.iv TivEi ro/ii6cio6i TtEpiddoTEpov 
Eivai TTfv dyiav Ilap'JErov, yw- 
cx'xa TavTffy xexXtjxey , oJ? Ttpocp?]- 

TEVGOV, TQDV JLIEXXoVTGJV I'dEdbcXl ETtl 

Ti)-. yrji dxid/idTGor te, xcxi a'lpk- 
6EGDV xdpir- ivcx }.n) TivE'i vitEpfjoXfj 
Ocxvjiid6ayTE<i ttjv dyicxr, EiS tovto 

VTtOTtEdGOdl Tj}i CXipSdEGOi TO XrjpO- 

Xoyrjpicx. — Haer. 79, c. 4, p. 1061, C. 

Uolboi TIp0qjrjT(2v ETtETpEljJEV 

drbpcsOTtor TtpodxvvsldOai, ov ^n)v 
yvvaixcx XeyEir ; k'^aipETor uev 
ydp EdTi TO dxEvOo^, dXXd yvvrj, 
xai ovSev tt/v q^vdir TtaprjXXay- 
f-iEvrj, T7)y Se yvoojut/v, xai Trjv 
al'dBrfdir kv tijli^ TETijiirjevT]. — ''AXX' 
TEov ^HXia^ Ttpodxvrt/To?, xairtEp 
kv Z^div cav. Ovte ^Loodvvrj<^ Ttpod- 
HvvrjTd<^, xai ToiyE Sid /dia^ Evxij'i 
Tr)v xoii.n]div avTov txitXrfXTOv 
drt Epy addjuE.v o': , /.idXXov Se kx Beov 
Xafjodv Tf/v x^^P^T^- 'AXX' ovte 77 



olis, the inhabitants offer sacritices in the 
name of a maiden, derived, I suppose, 
from tlie daughter of Jephtha, who had 
been once offered to C^od in sacrifice. — 
We ought not, therefore, to honor the 
Saints beyond what is proper, but to 
honor their Lord. Wherefore, let the 
error of those who have been mislead 
cease. For neither is Mary a deity, nor 
did she receive her body from heaven, 
etc. 



, Verily [some one will say] the body 
of Mary was holy ! But yet she was no 
deity. The Virgin continued a virgin, 
and honored ! Vet she is not proposed to 
us for worship, but she worships Him 
W^ho descending from heaven and from 
the bosom of the Father, was born of her 
in the flesh.- And on this account the 
Gospel guarded us, speaking : What have 
I to do with thee, woman ? My hour is 
not yet come ; in order that from His 
saying : Woman, what have I to do 
with thee ? no one might think that the 
holy Virgin was something extraordinary ; 
and He called her woman, as foretelling 
it on account of the schisms and heresies 
which were to be on the earth, in order 
that no one, from excessive admiration for 
the holy Virgin, might fall into this non- 
sensical heresy. 



Who of the Prophets allowed a man 
to be worshiped, much less a woman? 
Though she is indeed a chosen vessel, yet 
she is a woman, and, as to her nature, 
differing in nothing from others, but in 
mind and undertaking highly honored. — 
Vet neither is Elias to be worshiped, 
although he be yet alive ; neither is John 
to be worshiped, although by his own 
prayers, or rather by receiving grace from 
God, he made his death wonderful. But 
neither is Thecla, nor any one of the 
Saints worshiped. For the ancient error 



8o 



THE CATHOLIC FAITH. 



(r^fA/la, owe ri^ rc^v dyioov npo6- 
Hvvcirai. Ov yd ft xvpievdEt r/juoSr 
7/ dpxccia TtXdrrj, naraXijintdyeir 
Tov ^cSvra, Mai Ttftodnvvtir rd 
V7t' avrov yEyorora. ''EXdrpev- 
6av yd ft, xai ede/dddSr/dcxr r^ nri- 
6eL Ttaftd tov xridavra, xai ejioo- 
pdvdrjdav. El ydp ^JyyeXovi itpo- 
dhWE'dfJai ov (JeXei, Ttodoo judXXor 
TT/v dnd "AvvTf'i yEyevrj/deyrjy, rrfv 

EH TOV ^looaKElfJL Trj "AvVCX dEdoopTJ- 

f.iEvr]v ^ TTfy di'' EvxVr, nai ndd?]^ Eiti- 
/iieXEia'^ Hard ETtayyEXicxr narpi, 
uai i-irjTpi doSs^'dar, ov juev frf/joj? 
yEyEvyrf7jld£V7}v napd rrjv rear dr- 
(jpooTtGov (pvdiv, dXXd Kaboo'i TtdyzEi 
EH dTCspjiiaroi dvdpo^, nai /cir'jrpa'i 
yvvcxiHo'^ ; — Haer. 79, c. 5, col. 1062, 
AB. 

'Ev ni-ty edTGJ Mcxpi'a, 6 dl 
Ilcxnjp, Kcxi Tio^, uai dyiov Uvav- 
f.ia TtftoduvvE dSao, tt}v Mcxpicxv ju?/- 
SeH TtpodxvrEiTQD. — Kcxi EL naX- 
Xidri] f] Mcxpicx, uai dyicx, uai 
rErif.LTiJj.Evri, a'A/l' ovu El'i ro Ttpod- 
KvvEldSai. — Haer. 79, c. 7, p. 1064, 
T065, DB. 

AMBROSE, BISHOP OF MILAN. 

Haud dubie etiam Sanctus Spiritus 
adorandus est ; quando adoratur ille, qui 
secundum carnem natus ex Spiritu Sant:to 
est. 

Ac ne quis hoc derivet ad Mariam 
Virginem : Maria erat templum Dei, non 
Deus templi. Et ideo ille solus adoran- 
dus, qui operabatur in templo. — De Sp. 
Sanct., L. 3, c. 12, n. 79, 80, col. 795, 
I'at. Lat. T. 16. 

SOPHRONIUS 



shall not have dominion over us, that we 
should leave the living God, and worship 
things created by Him. They have served 
and worshiped the creature rather than 
the Creator, and have become fools. For 
if He does not allow Angels to be wor- 
shiped, how much less is it to be given to 
her who was born of Anna, who was given 
to xA.nna from Joachim, who was given to 
her father and mother through prayer and 
all zeal, according to promise, not having 
been born otherwise than according to 
the nature of man, but as all are, from 
the seed of a man and the womb of a 
woman ? 



Let Mary be in honor, but let the 
Father, and the vSon, and the Holy Spirit 
be worshiped ; let no one worship Mar)'. 
— And though Mary be most fair, holy, 
and honorable, yet she must not be wor- 
shiped. 



Undoubtedly also the Holy Spirit is 
to be adored ; seeing that He is adored, 
Who according to the flesh was born of 
the Holy Spirit. 

And let no one derive this honor to 
the Virgin Mary ; Mary was the temple 
of God, not the God of the temple. And 
therefore He alone is to be adored, Who 
operated in the temple. 



Propone tibi beatam Mariam quae 
tantae extitit puritatis, ut mater Domini 
esse mereretur. Ad quam cum angelus 
(iabriel in viri specie dicendisset, dicens : 
Ave gratia plena, Dominus tecum : con- 
sternata et perterrita, respondere non 
potuit, nunquam enim a viro fuerat salu- 
tata. — Botes et tu esse mater Domini. — 
Ep. 22, ad Eustoch., c. 16, p. 55, C, T. i. 



, A PRIEST. 

Propose to thyself the blessed Mary, 
who was of so great purity, that she de- 
served to be the mother of our I>ord. 
When the Angel Gabriel had descended 
to her in the form of a man, saying : Hail, 
full of grace, the Lord is with thee, alarmed 
and terrified, she was unable to reply, for 
she had never been saluted by man. — Thou 
also canst be a mother of our Lord, 



THE CATHOLIC FAITH, 



8l 



AMPHILOCHIUS, BISHOP OF ICONIUM. 



"Opa 7t(^<S Tov^ (XTteipovi diaAo- 
yidjuov's pojiKpaiay 7tpo6rjy6pEv6Ev 
6 2vjiiEGdv, Goi rvvTovrai rd tr- 
dodheia- OiP? aTtrojuevoV^ rscppoov 
Hai jiivEXcSr. Tovroti de nepiETtE- 
6ev r) nap^JEvoi Mapla, juT/dEitoj 
TTJv dvvajutr ttj^ dvadcddEooi el- 
Svia- uai oTi ExyEirovGOV 77 dv- 
ddr^di<i, ovdsTtGO EvivoodKE. "OOev 
/iiErd rrjv dvddradir, ovketi pojJi- 
(pdia didrojj.o's ' dXX Evcppodvvrf 
uai dyaXXiadii. 'ErfHEyov xoivvv 
drnXoyiai, to dravptHov di^jUEiov 
o ^vjuEodv TtpodrjyopEvdEv, kv go 
Haip(i5 pojucpala XoyidjicSv TTjy nap- 
fJEvov SifjXOEV. — In I)om. occurs, orat. 
3, p. 35, AB. 



See how Simeon called numberless 
cogitations a sword ; as piercing the in- 
wards ; as touching the veins and marrow. 
Into these the Virgin Mary fell, because 
she had not yet known the power of the 
resurrection, and because she had not yet 
known that the resurrection was at hand. 
Wherefore, after the resurrection, it was 
no longer a two-edged sword, but joy and 
gladness. Simeon called the sign of the 
cross, the sign of contradiction, at which 
time the sword of cogitations pierced 
through the Virgin. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



'O Qeo^ Ejuqjavc^'i tJzEi. IIote 
ydp ovH Ejucpav^i TtapayeyovE ; 
TtoTE ; rg Ttporspa rtapovdia • dipo- 
cpTjTt ydp tjXQe tov<s 7toXXov<s xpvTt- 
TGoVy uai jJLEXP^ TtoXXov XavBdvcsor. 
Ti Xsyao rod's noXXovi, oTtov yE 
ovSe avTTi ff nvocpopovda napfievo'i 
ydEi Tov jbLvdzrjpiov to dTCofjprjroVy 
ovSe oi ddEXcpoi avzov EitidrEVor 
£i<i avTor, ovdk o doxcSv Eivai 
Ttarrjp nhya ti kcparrd^ETo TCEpi 
avTov; — In Ps. 49, c. i, p. 269, BC, 
T. 5. 

Tavra Se eXEyrv, ovn ETtaid- 
Xvr6jLiEro<^ ETti t^ jur/rpi, ovSe 
dprovjuEvoi TT/v yEyEvvrjKVlay Ei 
ydp ETtydxvvETo, ovd' dr dir/XOE 
did TT/'s jur/Tpa'i ekeivt/^ • dXXd Srj- 
Xwr, oTi ovdhr avTi^ oq.sXo's rov- 
Tov, El /Iff Td dsovra noiti cxTtavza. 
Kai ydp oTCEp enExEiprfdE, q^iXoTi- 
jiia'i ijv TtEpiTTTJ'i' kfSovXETo ydp 
EvdEicadOai toj djjjuo), on xparEi 
Hai avfJEVTEL tov TtaiSo's, ovSev 
ovSetcgj TtEpi avTov jiisya cpav- 
Ta^ojuevf/' did xai dxaipGo'^ Ttpod- 
fjXhEv. "Opa yovr uai avrfji uai 



God shall come manifestly. When 
was He not present manifestly? When? 
At His former advent. For He came 
noiselessly, hidden from the many, and 
for a long time concealed. Why do I say 
the many? whereas not even the Virgin 
herself who conceived Him knew the in- 
effable mystery, nor did His brethren be- 
lieve in Him, nor did he who appeared to 
be his father form any great opinion of 
Him. 



And this He said, not because He 
was ashamed of His mother, or denied 
her who bore Him. For had he been 
ashamed of her, He would not have 
passed through that womb ; but He said 
this, showing that this was of no advan- 
tage to her unless she did all that was re- 
quired. For what she attempted, was of 
superfluous vanity ; for she wished to 
show the people, that she had power and 
authority over her Son, imagining as yet 
nothing great concerning Him ; where- 
fore also she approached unseasonably. 
See at least her want of sense and theirs I 



82 



TIIK CATHOLIC rAlTII. 



kKEivmv Tr)v d-novouxv . Atov yap 
siSeAOoyrai dxovOai jiiard rov 6x- 
Xov, // jiif) Tovto fiovXo/.teyov'i dva- 
liS'vai HaraA.vdai rnv Xoyov, xal 
TOTE TTfjodrXOtir ' oi Se tcoo kcxXov- 
61 7^ avTov, xal ETti TrdrToov tovto 
Troiovdi, cpiXoTijuiav ETtidEixrvjiiEroi 
TtEpiTTT/v, xai dElcai fJiXovrEi, oti 
f-iEtd TtoXXiji avTcp ETCicdtTov6i 
TTJZ Ecov6ia<i. "OTTf/j xai 6 Evay- 
yEXi6T7j<i dELXwrcxi tyKcxXc^v ■ cxv- 

TO ydp TOVTO aiVlTTOfJ-EVO'i OVC(s>i'~, 

EiprfKEr • "En cxvtov XcxXovvTO<i Toii 
oxXoti- GodavEi sXEys: ju?} ydp ovk 
})v Hcxipo'i fTEpo'i; f.ir} ydp ovn i)r 
hcxt'' idiav dicxXEx^JTJvcn ; Ti 8e 
uai XaXfj6cxi kfiovXoyro ; El fihr 
ydp vTTEfj TcSv rr/5 dXr/CEia<i doy- 
HiaTGov KoiVfj TcrvTa TCpohlivai 
Expyjy , >cai kni TcdvTGov rlnElv, 
S6te Kcxi Tovi dXXovi xEpddvcxi ■ 
EL Se Ttapi ETspajv tcSv avToli 8ia- 

q)Ep6vTG0V, OVK EXpTJy OVTGO XaTE- 

itEiyEiv. — ^'03ev drjXov, oti kevo- 
do^ia TOVTO jLiovov ETtoiovr • o xai 
'loodrvrji dr/Xcar kXEyav, oti Ovds 
OL ddsXcpoi avTov ETtidrEvov eli 
avTov nai rd p?jjuaTa Ss avTc2v 
ocTtayyeXXEi Td noXXiji yE^ovTa 
aroia'i, Xeycor, oti elXhov avTur 
ETti Td 'lEpodoXvjiia, di^ ETSpov juev 
ovSev , ira Ss avToi docar dito 
tSv EXEivov 6rffj.Eicoy KapTtGodaov- 
Tai. — "Ote nai avTO'i ETCETijijydE, 
rr}v dapninrfv avToov aiTiGojusro'^ 
yvGOjiirfy. — 'ErCEidy ydp aoi dv^JpooTtco 
TtpodEixov ipiXc^, xai SHSyodocovy, 
TO v66r/fj.a kufiaXXEi, ovx vfJpiCooy, 
dXXd diopBov^£vo<^. 

ElSe'^ 7tQ)<5 xal ETtETtXf/cE, xal 
ETtoirfdfy oTtrp ETtoBovy ; "O d?) xal 
ETti roJ ydfiQo TtoiEi. Kai ydp exeI 
ETtETi/urjdey dxaiptjo'i aiTovd);}, xai 
OJHOOi ovx dvTElTtSy • TOJ /lEy Ttpo- 
. zepcp diopfiovjiiEyo'S Ttjy dd^Evsiay, 

TCp Se dEVTEpO) TTJV TtEpi TTfy fX7]TEpa 

Evyoiay ETtiSEixvvjj.Eyo'^. Ovroo d?) 
uai EVTavOa Trj<i te xEyodozia'i to 



Vv'hereas they ought to have L'one in and 
listened with the crowd, or, if they did 
not so will, to have waited the finishing' 
of the discourse, and tlien to ]:a',e come 
near ; they call Him out, ami do this in 
the presence of all, showing- superfluous 
vanity, and wishing- to make it seen, that 
they commanded Him witli much author- 
ity. This also the F.vangelist shows with 
censure. For speaking darkly of this 
very thing, he thus said : While He vvas 
yet speaking to the multitude ; as if to 
say: Was the:e not another time? Could 
they not h.ave spoken in private? What 
moreover did they wish to say? For if 
they wished to speak of the doctiines of 
the truth, they ought to have pi'oposed 
this before all, and spoken in the presence 
of all, so that others also might be gain- 
ers ; but if they wished to speak of other 
things pertaining to themselves, it was 
not proper for them thus to be so urgent. 
— Whence it is evident that they did this 
only from vain glory ; and John signify- 
ing this, said: Neither did His brethren 
beheve on Him ; and he reports their 
words full of much folly, saying that they 
brought Him to Jerusalem for nothing 
else, than that they might acquire glory 
from the signs which He would manifest. 
—But He rebuked them, blaming their 
carnal mind.— For inasmuch as they re- 
garded Him as a mere man, and were 
puffed up with vain glory. He dispells the 
disease, not insulting, but amending. 



Seest thou, how He both rebuked 
them and did what they desired ? which 
He also does at the marriage. For there 
too He reproved her asking unseasonably, 
and yet did not gainsay ; by the former 
correcting her weakness, by the latter 
showing His good will towards His 
mother. So also here, He both healed 
the disease of vain glory, and rendered 



THE CATHOLIC FAITH. 



83 



y6dr;/iicx iddaroj xai rr}y npETtovdav due honor to His mother, al h )ugh she 
mirjy tTi /iirjrpi dnedooHE, xcxitoi asked unseasonably. 
Hixi cxHcxipa airov6^. — Horn. 44 al. 
45 in Matt., c. i, 2, p. 525, C, 526 
CDAB., 528 DE., T. 7. 

Even John Calvin dissents from St. Chryso.stom on this point : 



Quod Ambrosius et Chrysostomus 
.Mariam ambitionis insimulant, nihil habet 
coloris. Quid enim hac divinatione opus 
est, quum ubique summa ejus pietas et 
modestia spiritus testimonio commende- 
tur ? — In Harmon. Evang. in Matt. 
12:46-48, p. 158, T. 5. 

Jio Hal TOTS k7tETi).ir}6Ey Xeyoov 
Ti t/j.oi Hat dot, yvvai; TtaidsvdDv 
avrr/y £/? to /.isXXoy j.irfKeTi rd 
TOiavra itoiElv. — Horn. 21 al. 20 in 
Joan., c. 3, p. 142, D., T. 8 ; Ibid, c. 2, 
p. 141, 143. 

'^A/l' 'IcodyvT]<i Evravha to, 
OvitGO f/HEi 1} wpa jJLOv, EiddyEi 
Toy XpidToy Xsyoi^Ta, dEiHyv^ oti 
ovTtoo dr/Xoi ?}v to i 7toXXo'<i, nai 
oTi ovSe t(2v /.laBfjTjDV Toy x^pov 
TtdvTa EixEy, dXX'' 'Aydpsa'i avTc^ 
rfHoXovBEi Hai /j.et' avTov ^iXiit- 
7Co<3, dXXoi ds ovSeH- judXXoy ds 
ovds ovToi TtdyTEi w<i EXpTJy avToy 
kyiyyoodHov , ovdk rj /xr/Trfp, ovds o2 
ddEXcpoi. — Hom. 22 al. 21 in Joan., c. i, 
p. 145, 146, C, T. 8. 

OvH e6ti Ttoiwy j/3?;7(?ro'r?/ra, 
OTE Hai oi fiabr]Tai TtdvTE'i dq^EVTE'i 
avToy iq)vyov. ''loodvyr]<i yvfivo'i 
dvaxoopeijIlETpoi dpyElTai, ol jua- 
Or/Tai (pEvyovdif T7J<i fxr^Tpoi avTov 
Wapiai TTjv ipvx'tjy rf po^<paia ttjZ 
dfxcpifioXia'i diepxETai. — In Ps. 13 
(opus Spurium), c. 4, p. 679, B., T. 5. 



As to the charge of ambition which 
Ambrose and Chrystostom bring against 
Mary, this is groundless. For what need 
is there of this supposition, when her great 
piety and modesty is everywhere com- 
mended by the testimony of the Spirit ? 



Wherefore then also He rebuked her, 
saying : What have I to do with thee, 
woman ? teaching her that for the future 
she should not do such things. 



But John here introduces Christ as 
saying : My hour is not yet come ; show- 
ing that He was not yet known to the 
many, and that He did not yet have the 
whole body of the Aposles, but Andrew 
followed Him, and with Him Philip, but 
no one else ; nay more, neither did all 
these know Him as they ought, nor even 
His mother, nor His brethren. 



'There is no one that doeth good,' 
when all the disciples left Him and fled. 
John departs naked, Peter denies Him, 
the Disciples flee, the sword of doubt 
pierces through the soul of Mary His 
mother. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Itane matrem terrenam non habebat 
Imperater tuus ? Quae tamen cum ei 
nuntiaretur agenti coelestia, respondit : 
Quae mihi mater, aut qui fratres? j^t 
extendens manum in discipulos suos, dixit 



Did not thy Emperor have an earthly 
mother? Yet when she was announced 
to Him while engaged in heavenly busi- 
ness, He replied : Who is my mother and 
who are My brethren? And stretching 



84 



THE CATHOLIC FAITH. 



non pertinere ad cognationem suam, nisi 
facerent voluntatem Patris ejus. — Ep. 243 
Laeto, n. 9, col. 1058, Pat. Lat. T. 33. 

Hoc in ea magnificavit Dominus, quia 
fecit voluntatem Patris, non quia caro 
genuit carnem. Intendat Charitas vestra. 
Propterea cum Dominus in turba admira- 
bilis videretur, faciens signa et prodigia, 
et ostendens quid lateret in carne, admira- 
tae quaedam animae dixerunt ; Felix venter 
qui te portavit. Et ille : Imo felices qui 
audiunt verbum Dei, et custodiunt. Hoc 
est dicere, Et mater raea quam appellastis 
felicem, inde felix quia verbum Dei custo- 
dit : non quia in ilia Verbum caro factum 
est, et habitavit in nobis ; sed quia custo- 
dit ipsum \'erbum Dei per quod facta est, 
et quod in ilia caro factum est. — Tract. 
10 in Joan. Evang., n. 3, col. 1468, lb., 
T. 35- 

Beatior ergo Maria percipiendo fidem 
Christi, quam concipiendo carnem Christi. 
Nam et dicenti cuidam, Beatus venter qui 
te portavit ; ipse respondit, Imo beati qui 
audiunt verbum Dei, et custodiunt. Den- 
ique fratribus ejus, id est secundum car- 
nem cognatis, qui non in eum crediderunt, 
quid profuit ilia cognatio? Sic et materna 
proprinquitas nihil Mariae profuisset, nisi 
felicius Christum corde quam carne ges- 
tasset. — De sanct. Virg. , c. 3, col. 398, 
lb., T. 40. 



Dicens, Et tuam ipsius animam per- 
transibit gladius, — hoc utique significavit, 
quia etiani Maria, per quam gestum est 
Mysterium incarnationis Salvatoris, in 
morte Domini dubitaret ; ita tamen, ut 
resurrectionis honore et virtute Domini 
firmaretur. Omnes enim stupore quodam 
in morte Domini dubitarunt. — Quaest. ex 
Vet. et Nov. Test. (op. spurium, forte 
Hilarii Romani), qu. 73, col. 2267, 2268, 
lb., T. 35. 

Sed dicunt, Quare ergo negavit ma- 
trem suam, quando ei dixit. Quid mihi et 



out His hand to His disciples. He said 
that they only pertained to His relation- 
ship who did the will of His Father. 

The Lord magnified this in her, be- 
cause she did the will of the Father, not 
because her flesh bore His. Let Thy 
Charity attend. Wherefore when the 
Lord seemed wonderful among the multi- 
tude, performing signs and wonders, and 
showing what was latent in His flesh, 
certain souls struck with admiration, said : 
Blessed is the womb that bore Thee I 
But He answered: Yea, blessed are they 
who hear the Word of God and keep it. 
This is to say. Even My mother whom 
you call blessed, is therefore blessed be- 
cause she keeps the Word of God ; not 
because in her the Word was made flesh, 
and dwelt among us ; but because she 
keeps the Word of God, by Which she was 
made, and Which was made flesh in her. 

Mar)^ was more blessed, therefore, in 
receiving the faith of Christ, than in con- 
ceiving the flesh of Christ. For when a 
certain one said, Blessed is the womb that 
bore Thee ; He repHed, Yea, rather, 
blessed are they who hear the word of 
God, and keep it. Finally, what did that 
relationship profit Flis brethren, that is, 
His relations according to the flesh, who 
did not believe in Him? So also the 
maternal relationship would have profited 
Mary nothing, had she not been more 
blessed in bearing Christ in her heart 
than in her flesh. 

By saying : And a sword shall pierce 
through thine own soul ; He signified this, 
that Mary even, by whom the mysterj^ of 
the Incarnation of the Saviour was accom- 
plished, should doubt at the death of the 
Lord ; yet in such a manner, that by the 
honor and power of our Lord's resurrec- 
tion she might be strengthened. For all 
by a certain stupor doubted at our Lord's 
death. 

But they say : Why, then, did He 
denv His mother, when He said to her, 



THE CATHOLIC FAITH. 



85 



tibi est, mulier ; et quando, cum ei nun- 
tlatum esset, quod eum vellet videre, re- 
spondit, Quae est mater mea, aut qui sunt 
fratres mei ; ac eos potius in hunc affectum 
computavit, qui facerent voluntatem Patris 
ejus? Quia exemplo suo jam docebat 
negandos esse terrenos parentes propter 
Deum. — De fide contr. Manich. (opus spu- 
rium), c. 25, col. 11 ;6, lb., Pat. Lat.T. 42. 



What have I to do with thee, woman ; 
and when, upon its being- announced to 
tlim, that she wished to see Him, He 
repUed : Who is My mother, or who are 
My brethren? and reckoned those rather 
in this affection, who did the will of fiis 
Father? Because He now taught by His 
own example that earthly parents are to be 
denied for the sake of Ciod. 



Century V. 

CYRIL, BISHOP OF ALEXANDRIA. 



'^KOTtoi yap avTc2 yeyove di- 
ddiai HcxHS'ivo, on xai avryv Kara 
TO ELKo'i rr)v rov Kvpiov ).ir)Tepa ro 
ddoufj Ce55 6vf.if5Ef5i]Kdi edxarddA-ide 
TtdOo^, K. r. /I. — Ml) ydp eydoid6rj<i, 
on ToiovroVi nvdi eidEdezaro Xo- 
yi6/iov<i. rEyemfua uev eyoj rov 
ETll qvXoV yEVGOJ.lEVOV ■ dXX' v'ldv 
Favrov dXrjBivov Eivai Xsyoov rov 
Ttdvrooy xparovvroi Qeov, raja 
7C0V Hat diEEcpdXXsro, lyoo eijui Xe- 
ycov 7} !^GD7), 7t(2'i E6ravpoD^r} ; uard 
rivadE rpoTtov toK rc^r q^ovoovroor 
EvETtviyrf fdpoxoi's ; ttmS ov HExpd- 
zr^HE rrji r^v diooKovroov kitifjov- 
Xy/i ; TtcSi Se ov ndzEidiv dird rov 
6ravpov, uairoi roj Aa^dpcp naX- 
ivdpo^iElv ETtirdzai Eii Zgj?}v, xai 
oXyy ro/? Savjua6i xarcxTtXr/cai 
rrjy 'lovdaiav ; xai Eixoi yE 87) 
dcpoSpa ro /ivdr^piov ovx Ei86i ev 
Toiovroii n6i ro yivaiov 6X16^71- 
6ai diaXoyi6/.idii. — Ei ydp xai av- 
roi o TcSv dyiGDV /laBTjr^y itpoxpi- 
ro<i TtErpo'i E6xay8aXi6^7} Ttorh, 
Xeyoyroi rov Xpjdrov, xai diddd- 
xoyroi dvapycS':, ori jheXXei napa- 
doffr/yai Eii je^/ja? ajLiapraoXc^y, xai 
dravpoy vTrojusyEiy, xai bdyarov • 
(t'35 aya(foov7J6ai itpoaXidrEpov • 
/A^GJ? 601 KvpiE, ov jjiij Edrai dot 
rovro • ri ro TtapdSocov, si ytpoi 
kyyoiai ddSEyEdrspai o rpvq)Epd<i 
rov yvyaiov dvy7jp7tdZEro yovi ; 
xai ravrd q)af.iEv ov xaradroxaCo- 



Flis object was to teach this ; that, 
as was probable. His unexpected Passion 
gave offence to the mother of our Lord 
herself. — For doubt not that she admitted 
some such reasonings as these : I bore 
Him who is derided upon the cross ; but, 
when He said He was the true Son of the 
Almighty God, perhaps He was somewhat 
deceived. He who said : I am the life ; 
how is He crucified? How was He 
bound with the cords of His murderers? 
How did He not overcome the plots of 
His persecutors? Or how does He not 
descend from the cross, who commanded 
Lazarus to return to life, and astonished 
all Judea with His miracles? And it is 
ven,- probable that women ignorant of the 
mystery should fall into some such reason- 
ings as these. — For if Peter himself, the 
prince of the holy disciples, was once 
offended when Christ spoke and taught 
openly that He was to be delivered into 
the hands of sinners, and suffer the cross 
and death, so that He hastily exclaimed, 
Be it far from Thee, Lord I this shall not 
be to Thee I what wonder is it, if the frail 
mind of a woman should be carried away 
into weaker thoughts? And this we say, 
not vainly conjecturing, as some may 
think, but entertaining a suspicion con- 
cerning the mother of our Lord, from 
what is written. For we remember that 
Simeon the Just, when he took the infant 
Lord up into his arms, gave thanks, as it 
is written, and said : A sword shall pierce 



86 



THE CATHOLIC FAITH. 



f.iEvoi f.idrr}v &3? Ixv T(3 doKoirj, dW^ 
EH T(Sr yEypa/.i/ievGOV TtEpi Tr/i rov 
Kv/jiov /m/rpd'^ iovTE'i Ei<i vno-ipiav. 
MEjiiVT/jKEOa yap on 'Ei/.iEodv 6 di- 
Haiuiy ')TE 1'jpe.qjoi ovroc tor Kvpior 
Ei< r«? dxHdA.a<; tdeiaro, nard n) 
yEypajiijiiEvov npoEvxo:p7dr7/da<i, uai 
EiTtoDy — ' ai 6ov 8s avrrji rrfv 
ipvxvr SisXEvdETai pojucpaia, oitooi 
dr dTtoxaXvcpBcSdir eh TtoXXxSr 
xa/jdic<Dv 8iaXoy/6jiioi. pojucpaiar 
ydp eXeye TTfy ocElav rov itdBoVi 
itpo6lio\.i)v Ttpoi Xoyidi^iovi eh toti- 
of? HararEjiivovdiv rov ywaiHOV 
Toy vovr. — Com. in Joan., L. I2, p. 
1064, 1065. T. 4. 

"Eq)7f yovj^ ^vjliegjv rij dyia 
TtcxpfiEvoj, on Hai 6<,v 8e cxvt7J<, rrjv 
jpvxijv 8iEXEvdErai pojucpaia, poju- 
cpaiar zdx(x Ttov Xsycov rrjv XvTCrjr 
fjv sdxEV ETti roj Xpidrw, fJXETtovda 
dravpvjuEvor ov yEyEvrjHEr, xai 
ovK EiSvIa TcdvTGoi on nai HpEiroov 
Edrai Bardrov, nai eh vEHpc^r 
dvadr?}dErai • Kai /j.?} tol Bavf.id- 
dr]i, Ei rjyvorjdEr rj TtapBdyoi, 
OTtov Hai avTovi rovi dyiov<i djt- 
odroXoVs 6Xiyo7tidrovvra<^ Evpr/do- 
jLiEv Ttspi rovTOv. Kai yovv ojita- 
ndpwi &GJjiid<:, ei ju?) rdi x^^P^'^ 
tftaXEv EL'i n)v TtXEvpdv avrov 
jiErd T?}v dvddradn^f Eipr/Xdq)r/dE 
Se Hal rovi roTtovi rcSv ?jX&)r, ovh 
TfYEdx^T^o TtidzEvdai. — Hom. in occurs. 
Dom., p. 391, T. 5. 



through thine own soul also, that the 
thoughts of many hearts may be revealed. 
By the ' sword ' he designated the sharp 
attack of the Passion, distracting the 
female mind into out-of-place reasonings. 



Simeon said to the holy Virgin : A 
sword shall pierce through thine own soul 
also ; by the sword meaning, perhaps, the 
pain which she felt on account of Christ, 
when she saw Him crucified, to Whom 
she had given birth, and not knowing at 
all that He would be superior to death 
and would rise again from the dead. And 
do not wonder if the Virgin was ignorant 
where we shall find that the holy Apostles 
even were of little faith on this point. 
And indeed the blessed Thomas, unless 
he thrust his hand into His side after the 
resurrection, and felt the prints of the 
nails, \\'ould not have believed. 



THEODORET, BISHOP OF CYRUS. 

Kai TtozE jiEv, GJ? yEyEvrT/Hvlav And at one time He honors His 



mother as her who gave Him birth ; at 
another as her Lord He chides her. 



r?)v /m/TEpa n/id, norh 8e gj? Asd- 
■jtorrfi titmi.id. — Dial. 2 Inconfus., p. 
106, T. 4. 

PETRUS CNAPHEUS, PRIEST. 

Petrus Cnapheus was Priest of the Church of St. Bassa the Martyr, 
at Chalcedon. He espoused the heresy of Apohnarius and usurped the 
episcopate of Antioch, but was soon after deprived of it and driven into 
exile. This heretic and usurper first introduced the custom of mentioning 
the name of the Virgin Mary in all of the prayers of the Church service. 



THE CATHOLIC FAITH. 



87 



Georgius Cedrenus. — Ilerpoi o 
KracpEvi, TvpavviKcSi too Qpov&j 
\AvTioxEi(X'3 enifidiy npwrov litE- 
ror/de — ev fxadry evx'J tt/v &£o- 
TOKov 6vo/ia!l£d0ai. — Compend. Hist., 
L. I, p. 239, DE., T. 7, Byzant. Hist. 
Script. 

NicEPHORUS Callistus. — Kai tv 
jrddrj sv'Xr/ rov Qeorouov xararo- 
jiidZedOai, ual Tavrr]^ t}}v Osiav 
h\j]6iv e7tiH?iEl6Bai. — H. E., L. 15, 
c. 28, p. 634, D., T. 2. 



Petrus Cnapheus (the fuller), having 
tyrannically occupied the episcopate of 
Antioch, first contrived that the Mother 
of God should be named in every prayer. 



And (he contrived) that the Mother 
of God should be named in every prayer, 
and her holy name invoked. 



Century IX. 

JONAS, BISHOP OF ORLEANS. 



Virg-inem porro quae peperit Christum, 
non adoramus, sed Sanctam Deigenetri- 
cem congruo honore veneramur, ej usque 
intercessionem apud divinam Majestatem 
humiliter f^agitamus. — De cult, imag., L. 
2, col. 833, E., T. 5. La B. 



Moreover, we do not adore the Virgin 
who bore Christ, but we venerate the holy 
Mother of God with suitable honor, and 
humbly entreat her intercession with the 
Divine Majesty. 



Century XI. 

THEOPHYLACTUS, ARCHBISHOP OF ACRIDA. 



^AvSpoOTtlVOV Tl kliovXETO EV- 

dEizadOai 7] /.irjzrjp, on kcovdidtEi 
rov naidoi. ovdhv yap fxiya ovtzgo 
TtEpi avrov evoei, did rovro ovr 
Hai %Ti X'^^ovvra ftovXETai npoi 
kavvr/v ETtidTtddadSai, (pikorijuov- 
jLiEVT/ Gi3? vTtorarrojuErov dvry rov 
viov . zi yovv 6 j/3zdro?,* ETtEi toy 
dnoTCdv avvrj's Eyvoo, dnovE ri 
q)i]dir. — T/? kdriv r) /LirfTrjp jnov, nai 
TivEi hdiv 01 ddEXq)oi juov. — Ovh 
vfSpiZoov rrjv /irjTEpa XsyEi ravra, 
aA.Xd diopBovjiiEvo'i rov cpiXodocov 
avTTJ'i uai drSpooTtivyv yraojiiyv. — 
/iiopfJGoda}.iEvoi rolrvr r?/? hevo- 
doziai TO vodyjua, ojugdS itdXiv vTta- 
HovEi T^i f.ir}Tpi HaXovdy. — In Matt. 
12 -.46, p. 63, 64, DEA., T. I. 

Kai dov ds avryi, rrfi Ttapbs- 
rov, T7]\' T\;vxy]y diEXEvdEvai fjoj.i- 



The mother wished to show some- 
thing human, that she had power over her 
son : for she did not as yet think anything 
great about Him. For this reason while 
he was yet speaking she desired to draw 
Him to herself, being vainglorious that 
her son was subject to her. What then 
did Christ do ? When He knew her in- 
tention, hear what He says. — Who is My 
mother, and who are My brethren? — He 
He did not say this to insult His mother, 
but correcting her love of glory and human 
understanding. — Correcting, therefore, the 
disease of vain-glory, He again obeys His 
mother calling him. 



And a sword shall pierce through 
thine own soul,- — the Virgin's, I mean. 



88 



THE CATHOLIC FAITH. 



cpaicx' vaxcc j.iev uai y bXiihii i) kitl 
Tcp TtdbEi yEVDj^ievi]- rdia ds, pojii- 
cpaiav XtyEi xai ruv 6KcrydaXi6jiiur 
ov t6HavdcxXi6fi7f opcada rov Kvpiov 
dravpovjiiavoy . "Idooi ydp vTtsvosif 
Ttco'S o r£^^£z5 ddnopoa^, 6 Scxv/iaTcr 
Ttonjda^, 6 vEupov'i dradrr/dai, td- 
ravpoj(j7/, HiXL EVEKpGoBif, uai kvETt- 
TvuS?/ ; — Com. in Luc. 2, p. 290, AB., 
T. I. 



But perh:ips it was the affliction which she 
suffered at the Passion ; ,and perhaps he 
designates by the sword the offence by 
which she was scandalized when she saw 
the Lord crucified. For perhaps she rea- 
soned, How is He Who was born with- 
out seed, Who performed miracles, Who 
raised the dead, crucified, and spit upon, 
and dead? 



Century XII. 



EUTHEMIUS, A MONK 



z//d Kcri bcxpfjTjdalia TtapExdXs- 
Uev avTov Eli (iavjuarovpyicxv oi'vov 
kWEiTCovro'i, ftovXojdEVTf nai roli 
xaXsdadi HaraBEirai ^a'pz-K, Kai 
kavTTfv XajiTtpoTEpav aTtoilirjyai did 
TTJi TO viov dvvdjiiEOJi, did xai 
tTtiTipia avvrj, ovH drijud^CGov, dXXd 
diopSovjuEvo'i, Goi dnaipGai Ttapaxa- 
Xedadar. — AsyEi — yvvai ; ri fijxiv 
dvaynaiov , itEpi ov TtapaxaXEi'^ ; 
ri TO KcXTEiyor ovtgo'^ fjjj.d'i ; EdTi 
Se nai ETEpoo'i vofjdai. Ti noivov 
kfioi uai doi ; kyoo /.iev ydp oida 
Tovi 7tpod?}KovTa<s naipovi toov 
SavfidTODv, &35 0£o?- dvdh dyroEi<^ 
avTovi, (sii drSpaoTto'S. — Com. in Joan. 



Wherefore having taken courage, she 
besought Him to perform a miracle for 
the wine which was failing, wishing both 
to repay the favor to those who invited 
them, and to display her own glory by the 
power of her Son, and therefore He re- 
buked her, not dishonoring her, but cor- 
recting her as asking unseasonably. He 
says — Woman ? What is that to us about 
which you exhort us? Why does she 
thus urge us? But we can also under- 
stand this in another way. What have 
you and I in common? For I indeed, as 
being God, know the times suitable for 
miracles ; but you, as being human, know 
them not. 



c. I, p. 71, T. 3. 



PETER ABELARD. 



Fortassis et quod dicitur, in corde 
terrae, non tam de sepultura Domini . 
accipi videtur, quam de cordibus hominum 
eo tempore intantum de Christo desper- 
antium, ut discipuli quoque necnon et 
m.ater ipsius in fide graviter titubaverint. 
Unde Augustinus quaestionum veteris et 
novae legis Capitul. Etiam Maria, per 
quam mysterium est incarnationis Salva- 
toris, in morte Domini dubitavit. — Helois. 
Problem, ad Abelard. Solut. prob. iv, 
P- 391- 



Perhaps also what is said, 'in the 
heart of earth,' does not seem to be re- 
ceived so much of the sepulcher of our 
Lord, as of the hearts of men which so 
dispaired of Christ at that time, that the 
disciples also, and even His mother, 
greatly wavered in faith. Wherefore 
Augustine, in his Chapters of Questions 
upon the old and new law, says : Even 
Mary, by whom was the myster}^ of the 
Incarnation of the Saviour, doubted at 
the death of the Lord. 



THE CATHOLIC iAITH. 



89 



Century XVI. 



BEATUS RHENANUS. 



In hoc libro sunt quae evarient a pla- 
citis recentiorum Theologorum, ut quod 
de fratribus loquens dicit, Matrem aeque 
non adhaesisse Christo, cum ab inito 
statini omnem illi felicitatem tribuant 
Theologi isti quos Scholasticos appellant, 
(^uanquam a TertuUiani sententia, praeter 
Originem, non abhorrent divus Aurelius 
Augustinus, et Johannes Chrysostomus : 
deinde quod dicit Mariani patefacti cor- 
poris lege peperisse, cum omnes hodie 
Theologum centuriae Christum clauso 
\"irginis utro prodiise veUnt. — In Tertull. 
de carne Christ, p. 13 (i ed.). 



In this book [of Tertullian] there are 
some things which are yt variance witli 
the opinions of modern Theologians, as 
what he says, speaking of the brethren, 
that His mother likewise did not adhere 
to Christ ; though these Theologians who 
are called vSchoolmen attribute to her all 
felicity immediately from the first. How- 
ever, in addition to Origen, St. Aurelius 
Augustine and John Chrysostom do not 
disagree with the sentiment of Tertullian. 
Then, as to his saying that Mary gave 
birth by the law of an opened body ; 
though every divi.sion of Theologians of 
the present day will have it that Christ 
came forth from the closed womb of the 
Virgin. 



Century XVII. 

JOANNES ASORIUS, JESUIT. 



Nam eo tempore [Concilii Ephesini] 
fuit haeresis Nestorii damnata, qui nega- 
bat B. Virginem fuisse Dei genetricem ; 
et proinde eo tempore coepit amplior cul- 
tus et honor B. Virgini deferri, quam 
antea. — Moral. Theol., L. i, c. 20, col. 
90, B., T. I. 



For at the time of the Council of 
Ephesus the heresy of Nestorius was con- 
demned, who denied that the blessed 
Virgin was the mother of God ; and there- 
fore from that time more ample worship 
and honor began to be bestowed upon 
the blessed Virgin than before. 



FRANCISCUS BERNARDINUS. 



Non ita vetus autem esse laudabile 
hoc ecclesiae institutum [Ave Maria], ex 
eo facile crediderim, quod Beatus Vincen- 
tius Ferrerius, qui floruit anno Domini 
1410, primus ex omnibus ecclesiasticis 
scriptoribus illius meminerit, dum singu- 
lis sermonibus suis praemittit ea verba, 
Salutettir Beata Virgo. Fatendum ut sit, 
illud vel a Beato Vincentio initium habu- 
isse vel certe ipsius Vincentii temporibus 
coepisse fequentari. — De rit. cone, L. i, 
c. II, p. 46. 



But that this laudable custom of the 
Church [of saying Hail, Mary] is not 
very ancient, I really believe from the 
fact that the blessed Vincentius Ferrerius, 
who flourished in the year of our Lord 
14 10, first of all Ecclesiastical writers 
makes mention of if, while he prefaces all 
his sermons with these words : Let the 
Blessed Virgin be saluted. It must be 
granted that this either derived its origin 
from the blessed Vincentius, or at least 
began to be commonly practiced in the 
times of Vincentius. 



90 THE CATHOLIC FAITH. 

Century XIX. 

JOHN HENRY NEWMAN, CARDINAL. 

And, now at length coming to the statements, not Enghsh, but 
foreign, which offend you in works written in her honor, I will frankly 
sa)^ that I read some of those you quote with grief and almost anger ; 
for they seemed to me to ascribe to the Blessed Virgin a power of 
"searching the reins and hearts," which is the attribute of God alone ; 
etc. 

And Suarez says : " It is the universal sentiment that the interces- 
sion of Mary is not only useful, but also in a certain manner necessar}^ ;" 
but still it is the question of her intercession, not of our invocation of 
her, not of devotion to her. If it were so, no Protestant could be saved ; 
if it were so, there would be grave reasons for doubting of the salvation 
of St. Chrysostom or St. Athanasius, or of the primitive martyrs ; nay, 
I should like to know whether St. Augustine, in all his voluminous 
writings, invoked her once. 

Sentiments such as these ["that the Blessed Virgin is superior to 
God," etc.] I never knew of till I read your book, nor, as I think, do 
the vast majority of English Catholics know them. They seem to me 
like a bad dream. I could not have conceived them to be said. I 
know not to what authority to go for them, to Scripture, or to the 
Fathers or to the decrees of Councils, or to the consent of schools, or 
to the tradition of the faithful, or to the Holy See, or to Reason. They 
defy all the loci theologici. There is nothing of them in the Missal, in 
the Roman Catechism, in the Roman Raccolta, in the Imitation of 
Christ, in Gother, Challoner, Milner or Wiseman, as far as I am aware. 
They do but scare and confuse me. I should not be holier, more > 
spiritual, more sure of perseverance, if I twisted my moral being into 
the reception of them ; I should but be guilty of fulsome, frigid flattery 
tow^ards the most upright and noble of God's creatures, if I professed 
them, — and of stupid flattery, too ; for it would be like the compliment 
of painting up a young and beautiful princess with the brow of a Plato 
and the muscle of an Achilles. And I should expect her to tell one of 
her people in waiting to turn me off her service without warning. 
Whether thus to feel be the scandalum parvuloi'uin in my case, or the 
scandahc7n PJiai Isaeorimi, I leave others to decide ; but I will say plainly 
that I had rather believe (which is impossible) that there is no God at 
all, than that Mary is greater than God. I will have nothing to do with 
statements, which can only be explained by being explained away. 
— Letter to the Rev. E. B. Pusey. Explanations, n. 6, 8, p. io8, 109, 
119, 120. 



INVOCATION OF SAINTS AND ANGELS. 



THE CHURCH OF ROME. 

Some Roman Catholics deny that rehgious honor or worship is ever 
paid to the Saints, claiming that they only ask the Saints to intercede with 
God for them. Yet we find prayers addressed directly to the Saints 
and asking from them, not mere intercession, but direct interposition 
and assistance. In the Roman Breviary, on the Festival of St. Nicolas, 
there is a prayer beseeching God that, by the merits and prayers, not of 
Christ, but of that Saint, we may be liberated from the torments of hell ; 
and the Jesuit Costerus says that the Saints themselves assist us. 
Cardinal Bellarmine calls the Saints "gods by participation," and the 
Jesuit Maldonatus declares that to attribute religious honor to God 
alone is impious. It is no wonder then that Vives exclaims that in the 
case of many he can see no difference in their opinions in regard to the 
Saints, and that of the heathen in regard to their gods. Roman Cath- 
olic theologians hold in theory that Latria, — the highest possible form 
of worship and which is due to God alone, — is not to be given to the 
Virgin and the Saints, but in practice such worship is sanctioned by the 
highest authorities and Saints of that Church, and greedily received by 
the people, while no protest or dissent is ever expressed except by 
denouncing in general terms superstition and idolatry. This idolatrous 
worship of the Saints is without any excuse, inasmuch as it is purely- 
voluntary, not being compulsory according to the Council of Trent. 
More particular instances of direct prayers to the Saints will be found 
in the article on the Worship of the Blessed Virgin. 



LATRIA, HYPERDULIA, DULIA, 

We must observe here the distinction which the Church of Rome 
makes between the worship which is to be paid to God alone, and that 
which is to be paid to the Saints and Angels. The worship called 

91 



92 THE CATHOLIC FAITH. 

Latria (Greek Aar/jfia) is given to (iod alone ; that called Dulia 
(SovXaia) is given to Saints and Angels ; while that called Hyperdulia 
(vTtepSovXsia), which is a lofty form of worship, superior to Dulia but 
inferior to Latria, is given to the Blessed Virgin. This distinction, 
which is strongly insisted upon by Roman Catholics, rests upon no 
ground but the will or imagination of those who draw it. The word 
Hyperdulia is an invention of later times, and does not occur in the 
Scriptures or any ancient classical or ecclesiastical author. The two 
words, Latria and Dulia, are used in the Septuagint translation of the 
Old Testament, and in the original Greek of the New, promiscuously, 
without any such distinction whatever, as the few examples cited below 
clearly show : 

Deut. 28:36, 47, 48. The Lord shall bring thee — unto a nation 
which neither thou nor thy fathers have known ; and there shalt thou 
serve {XarpsvdEi<:, servies, Vulg.) other gods, wood and stone. 

Because thou servedst [tXdrpsvda?, servieris, Vulg.) not the Lord 
thy God with joyfulness, etc. 

Therefore shalt thou . serve (Xarpevdeii, servies, Vulg.) thine 
enemies, which the Lord shall send against thee. 

Joshua 24 : 15. Choose you this day whom ye will serve (Aarpav- 
67/re, servire, Vulg.) ; whether the gods which your fathers served that 
were on the other side of the flood, etc. But as for me and my house* 
we will serve {Xarpevdouev, serviemus, Vulg.) the Lord. 

lb., 24 : 20. If ye forsake the Lord, and serve {Acxrpavdrjra, ser- 
vieritis, Vulg.) strange gods, etc. 

I Sam. 7 : 3. Prepare your hearts unto the Lord, and serve 
{dovXavdara, servite, Vulg.) Him only. 

lb., 12:24. Only fear the Lord, and serve [SovAavdara, servite, 
Vulg.) Him in truth with all your heart. 

lb., 17 : 9. Then shall ye be our servants, and serve (duvAavdara, 
servietis, Vulg.) us. 

lb., 26 : 19. They have driven me out this day from abiding in 
the inheritance of the Lord, saying, Go, serve [dovXava, servi, Vulg.) 
other gods. 

Ezek. 20 : 40. For in mine holy mountain, in the mountain of the 
height of Israel, saith the Lord God, there shall all the house of Israel, 
all them in the land, serve [dovXavdovdi, serviet, Vulg.) Me. 

Matt. 6 : 24. Ye cannot serve [dovXavaiv, servire, Vulg.) God and 
mammon. 



THE CATHOLIC KAITJl, 



93 



I Thess. 1 : 9. And how ye turned to God. from idols to serve 
{^()vXf.vf.iy, servire, Vulg.) the Hving and true (iod. 

Heb. 9:14. How much more shall the blood of Christ — purge 
vour conscience from dead works to serve (Xarfjaveiv, ad serviendum 
A'ulg.) the living God ? 

Theodoret, Bishop of Cyrus, in the fifth century, was ignorant of 
anv such distinction : 



Kai TTiXfjaivs^', r?/? //£r rcov dX- 
XoT/jiGoy i£(^y ditaXXayifvai dov- 
X£ia<^j jiiovGj ds Xarfjsveiv tcS nend- 
i/Hori Kcxi 6E6(s)x6rifJE^. TCpodreSeiKa 
6s avro)':, kcxi aipudiv. enXecadBe 
vd/j (pTfdiv vjuiy dvToi^ dr'mepoy, 
Tim XarfjEvdTjvF. • lite rui^ Oeoi^ 
rcSv narepoov vfx(^v tol-. tr rcJ iti- 
fjav Tov itcra/Aov • tira ru'i^ fJEoi^ 

Ta)V 'A/itUpfJCXlGJV tK Oli V/lEli Hcxroi- 

KElzE hv r^i yy avrcBv.—Ecprj ydp- 
^Eyoo ds mlxi rj < iKia jiiov Xarfjfv6u- 
HEv Kvpicp rap Qs&i, on dyio't e6tiv. 
E?Tcx TOV Xaov tc^v jusy ipEvSoovv- 
uojv d7toyopEv6ayro'~ rifv Xarpe- 
I'av, v7tu6xoju£vov ds ju6v&) dovXav- 
eiv zw 6e6ojk6ti fiEc^, vTroXa/Joov 6 
0Fi6raTo<^ ^h]6ov^ tqjT} npoi avTOv^- 
Ov firi 8vv7]6i]6hE XazpEvEiv Kvpi&) 
oTi 6 Oeo? dyior tdTZ • xai o 'Cr/Xoodai 
vfidi ovH droidEi vjuc^r Td dvojur}- 
l-iaTa vuc^v, r/vixa dr eyxaTa- 
Xi7t7]TE Kvpior, xai XcxrpEvdr/TE 
hEoii £T€poi>- — ""ExEivGJv Se xai Tav- 
T7fv dEqafiEvoor Tr)v TtpoTadir, xai 
vTtodxo/iiErGov rqj Kvpiip SovXeveiv, 
dvayxaiGo> ETtjjyayE • MdpTvpEi 
vjUEl<i HcxS' v/.i(2v on vfXELi ezeXe^- 
adSe Kvpiov Xarpevsiv avT&). — 
(^uaest. in Jes. Nav. 24, Inter, ig, p. 
318, 319, T. I. 



And he (Joshua) exhorts them to 
sever themsehes from the service (dulia) 
of strange gods, and to serve (dulia) God 
alone Who made and saved them. More- 
over, he gave them the choice : Choose 
for yourselves to-day, he says, whom ye 
will serve (latria), whether the gods of 
your fathers beyond the river, or the gods 
of the Amorites, among whom ye dwell 
in their land. — For he says : But I and 
my house, we will serve (latria) the Lord 
God, for He is holy. Then when the 
people renounced the worship (latria) of 
false gods, and promised to serve (dulia) 
God alone Who saved them, the most 
pious Joshua taking it up, says to them : 
Ye cannot serve (latria) the Lord, because 
God is holy ; and being jealous with you. 
He will not bear your iniquities and sins 
when ye shall desert the Lord and serve 
(latria) other gods. — And when they ac- 
cepted this proposition also, and promised 
to serve (dulia) the Lord, he urges on 
them : Ye are witnesses against your- 
selves, that ye have chosen the Lord to 
serve (latria) Him. 



Xos misera biles homines, ut plerique 
nostrum, magis afficimur circa sanctum 
aliquem aliquando, quam etiam circa Dom- 
inum : et ideo Dominus compassus nostrae 
miseriae vult, quod oremus sanctos suos. — 
Sum., P. 4, qu. 26, m. 3, art. 5, p. 703. 



Century XIV. 

ALEXANDER HALENSIS. 

We miserable men, as most of us are, 
are more affected sometimes about some 
Saint, than about our Lord even : and 
therefore our Lord having compassion on 
our misery, wills that we should pray to 
His Saints. 



94 '^'^^ CATHOLIC FAITH. 

Century XV. 
GABRIEL BIEL. 

Peccatoribus denique singularis est In a word, it is a wonderful consola. 
consolatio, qui ad sanctorum interpellatio- tion to sinners, who are sometimes more 
nem quandoque magis animantur quam disposed to the invocation of the Saints 
judicis : quorum etiam sanctitatis defec- than the Judge ; the defect of whose sanc- 
tum supplere potest probitas aliena. — In tity also another's uprightness is able to 
Can. Miss. Lect. 30, fol. 63, col. 2. supply. 

Century XVI. 

JOANNES LUDOVICUS VIVES. 

Multi Christiani in re bona plerumque Many Christians frequently sin in a 

peccant, quod divos divasque non aliter good thing, because they venerate holy 

venerantur quam Deum. Nee video in men and women not otherwise than they 

multis, quod sit discrimen inter eorum do God. Nor do I see in many, how 

opinionem de Sanctis, et id quod gentiles their opinion concerning the Saints differs 

putabant de suis diis. — In Aug. de civ. from that which the Gentiles entertained 

Dei, L. 8, c. 27, p. 818, T. i. of their gods. 

PIUS IV., BISHOP OF ROME. 

Constanter teneo — similiter et sanctos I constantly hold, likewise, that the 

una cum Christo regnantes venerandos Saints reigning together with Christ are 

atque invocandos esse, eosque orationes to be venerated and invoked, and that 

Deo pro nobis offerre, atque eorum re- they offer prayers to God for us, and that 

liquias esse venerandas. — Bull, p. 227. their relics are to be venerated. 

JOANNES BODINUS. 

Divinus Antonius a plerisque in Italia St. Antonius is worshiped .for the 

et Gallia Narbonensi ardentiore voto, certe most part in Italy and Narbonian Gaul 

majore metu colitur, quam Deus immor- with more ardent vows, certainly with 

talis. — Method, ad facil. hist, cognit., c. greater fear, than the immortal God. 
5. P- 154- 

JOANNES MALDONATUS, JESUIT. 

Impius igitur et imperitus Lutheran- It is, therefore an impious and rash 

orum et Calvinistarum error est, nullum, error of the Lutherans and Calvanists, 

nisi Deo religionis honorem tribuentium. who attribute no religious honor but to 

—In Matt. 5:34. P- 172, T. i. God. 

Century XVII. 

FRANCISCUS COSTERUS, JESUIT. 

Sunt ergo [sancti] amandi et metu- The Saints, therefore, are to be loved 

endi ; sunt laudandi atque rogandi, turn and feared ; they are to be praised and 

ut pro nobis apud Deum intercedant, turn invoked, not only to intercede with Ciod 

ut ipsi nobis opitulentur. — Enchirid., c. for us, but also to succor us themselves. 
12, de venerat. sanct., prop. 5, p. 474. 



THE CATHOLIC FAITH, 



95 



ROBERT BELLARMINE, CARDINAL AND JESUIT 



Secundo, quia votum non convenit 
Sanctis, nisi quatenus sunt Dii per par- 
ticipationem, etc. — Tertio quia sancti in 
coelo jam sunt reipsa beati et gloriosi, et 
filii Dei, ac Dii quidam per participatio- 
nem, etc, — De cult, sanct., L. 3, c. g, 
p. 473, T. 2. 



Secondly, because a vow does not 
become the Saints, except as they are 
gods by participation, etc. — Thirdly, be- 
cause the Saints in heaven are already 
truly blessed and glorious, and the sons 
of God, and a kind of gods by participa- 
tion, etc. 



CAROLUS STENGELIUS. 



Reliqui sancti etiam Angeli et Ser- 
aphini deprecatorie postulant a Christo 
Domino tanquam servi ; Joseph autem 
autoritative quodammodo tanquam pater 
illius ; cui sane sicut Christus ipse in ter- 
ris tanquam patri ad nutum obsecundavit, 
ita in coelis acceptae ab eo beneficentiae 
non immemor, ad nutum eidem tanquam 
patri aflfectu liliali, quem ab infantia con- 
cepit ac perpetuo conservavit, ad nutum 
in coelis obedit. — Josephus, hoc est, Sanct. 
Educ. Christ, vit. hist., c, 15, p. 262. 



The other Saints, even the Angels 
and the Seraphim, ask of Christ our Lord 
deprecatively as servants. But Joseph 
authoritatively, in a certain manner as 
being His father. As Christ Himself in- 
deed on earth complied with his demands 
as a father, so also in the heavens, not 
unmindful of the benefits which He re- 
ceived from him, He obeys the same as 
being his father with filial affection in 
heaven, whom he adopted from infancy 
and perpetually preserved. 



THE SPANISH '^NDEX EXPURGATORIUS." 



Op. Hieron., T. ix, ed. Erasm. Ba- 
silae 1565. Ex Indice, dele sequentia. 
Adoramus solum Deum, honoramus re- 
liquias Martyrum. — Page 324. 



From the Index of the Works of 
Jerome, T. ix, ed. Erasmus, Basil 1565, 
remove the following : We adore God 
only ; we honor the relics of the Saints. 



ROMAN BREVIARY 



Deus, qui beatum Nicolaum Pontifi- 
cem innumeris decorasti miraculis, tribue, 
quaesumus, ut ejus mentis et precibus, 
a gehennae incendiis liberemur. — Pars 
Hiem. Fest. Decemb. die vi et vii in fest. 
S. Nicol., p. 47S, 481. 

Coelitum Joseph decus, atque nostrae 
Certa spes vitae, columenque mundi. 
Quas tibi laeti canimus benignus 
Suscipe landes. 

I>aus sit excelsae Triadi perennis, 
<^uae tibi praebens superos honores, 
Det tuis nobis meritis beatae 
(jaudia vitae. Amen. 

— Pars Verna, Fest. S. Joseph. 
-Martii die xix, p. 558, 559. 



O God, who hast decorated the blessed 
Pontiff Nicolas with innumerable mir- 
acles : grant, we. beseech thee, that by his 
merits and prayers we may be liberated 
from the fires of hell. 

O Joseph, the glor}' of those in heaven 
and the sure hope of our life, and the safe- 
guard of the world, benignly receive the 
praises which we joyfully sing to thee. 

Perpetual praise to the most High 
Trinity, Who granting to thee honors on 
high, gives to us, by thy merits, the joys 
of a blessed life. Amen, 



96 



THE CATHOLIC FAITH. 



Michael archangele, veni in adjuto- 
rium populo Dei, alleluia. — lb., Fest. in 
Apparit. S. Michaelis. Maii die viii, p. 
66i. 

Adsit e coelo Raphael, ut omnes 
Sanet aegrotes, dubiosque vitae 
T>irigat actus. 

—lb. p. 668. 



O, Michael, the Archangel, come to 
the aid of the people of God : Allelujah. 



Let Raphael be present from heaven 
to heal all the sick, and direct the doubt- 
ful acts of life. 



CATECHISM OF THE DECREES OF COUNCIL OF TRENT 



Exstant divinae Scripturae testimonia 
hujus invocationis. Jacob enim ab an- 
gelo, quicum luctatus fuerat, petit, ut sibi 
benedicat, immo etiam cogit ; se enim non 
dimissurum ilium profitetur, nisi benedic- 
tione accepta, neque sibi solum ab eo 
tribui, quera intuebatur, sed ab eo etiam, 
quern minime videbat, tum quum dixit : 
Angelus, qui eruit me de cunctis malis, 
benedicat pueris istis. — lb., qu. lo, p. 302. 



The Divine Scriptures testify to this 
invocation. For Jacob asks of the Angel, 
with whom he had contended, to bless 
him, yea, he compells him even ; for he 
declares that he will not let him go unless 
he receive a blessing, to be bestowed not 
by him only whom he saw,' but by him 
also whom he by no means saw, when he 
said : The Angel who delivereth me from 
all evils, bless these boys. 



The following Prayer, addressed directly to St. Philip Neri, was 
purchased at a Roman Catholic bookstore in Paternoster Row, London : 

O, Blessed Philip, Apostle of Rome, whose heart burned with an inextinguishable 
flame of divine charity ; Glorious Saint, who didst press to thy bosom those English 
youths who were being trained in the school of Christ to encounter persecution and 
death in their native land ; since thou continuest even now^ to manifest thy affection by 
sending thy sons amongst us to reclaim and instruct us ; we pray thee daily to prosper 
their work, and to shed an abundant blessing upon those who are set over it, and all 
who labour in it. Amen. 

/fV grant 100 days' indulgence to any one reciting earnestly this prayer. 



N. Cardinal Archbishop. 



London, 
Feast of Corpus Christi, 1855. 



An Ave is earnestly begged for the intention of the zvriter of this prayer. 



SCRIPTURE. 



Doiiav I'ersion. 



(jen. 32 : 26. And he said to him : 
Let me go, for it is break of day. He 
answered : I will not let thee go unless 
thou bless me. 



King James' Version. 

Gen. 32 : 36. And he said. Let me 
go, for the day breaketh. And he said, I 
will not let thee go, exeept thou bless me. 



THE CATHOLIC- FAITH. 



97 



lb., 48 ; 16. The angel that deliver- 
eth me from all evils, bless these boys : 
etc. 

Osee I2::^. And he prevailed over 
the Angel, and was strengthened : he 
wept, and made supplication to him : he 
found him in Bethel, and there he spoke 
to him. 



lb., 48:16. 'I'he Angel which re- 
deemed me from all evil, bless the lads; 
etc. 

Hosea 12:4. \'ea, he had power 
over the angel, and prevailed ; he wept, 
and made supplication unto him ; he 
found him in Beth-el, and there he spake 
with us. 



Josiie 5 : 13, 14, 15. 
EXAMINATION OF THE T'EXTS 

CITED BY THE CHURCH OF ROME IN FAVOR OF THE INVOCATION OV 
SAINTS AND ANGELS. 

The ancient Church beHeved that the Angel who sometimes spoke 
and contended with holy men of old was the Son of God Himself, Who, 
even before His Incarnation, deigned to visit man. In regard to Hosea 
or Osee 12 .-4, the very next verse (v. 5) shows that the Angel was God : 
"Even the Lord the God of hosts, the Lord is his memorial." 



Gen. 32 : 26. 

Century IV. 

EUSEBIUS, BISHOP OF CAESAREA. 



Tii de (av) ovv aXA.o^ sl'rj xai 6 
Hard rrfv TtpoKEiueyrjr TcepiKonrfv 
dvjUTtaXaiGov xai 6vycxyooyit.6).ieyo^ 
uai GodTtEpsi dvju/iaxa)y roJ ^laHGo/J, 
y oTtoXv/uepcSi uai TtoXvTpoitoai Tot'-> 
Ttarpddi A.aA.r/dai o lepd'^ rov Gsov 
A6yo<i, juoyoi roy Uaripa Kvpio'i 
uai &Ed<: jpT/yUorrzCoJ?', o5 xai evXo- 
yijdai Toy ""laxcofi ^IdpaijA. avruy 
Goyo/fadEy, ETtEiTtooy, on ^Eyidx'uda'i 
/iiErd Qeov ; — Eclog. Prophet., L. i, c. 7, 
in Gen. 32 : 26, col. 1041, 1044, DA., 
Pat. Gr. T. 22. 

Century V. 



Who else can it be, who in the present 
pass,age wrestles and contends, and, as it 
were, fights with Jacob, than He who 
oftentimes and in many places spake with 
the Fathers, — the holy Word of God, Who 
only in conference with the Father is 
Lord and God, Who also blessing Jacob 
called him Israel, saying : Thou hast been 
strong with (lod ? 



THEODORET, BISHOP OF CYRUS. 



Aid TovTGoy 8e Ttdyzoov juay- 
fidyo/uEv, Go<i o juoyoyEv?)S vid<i Seov 
xai 0e6<^ eiCEq^dyrf xayravOa rc^ 
laxGo/j. — Quaest. in Gen. 32, Interr. 92, 
p. 100, T. I. 



But by all this we learn that the only- 
begotten Son of God and God Himself 
appeared here to Jacob. 



98 



THE CATHOLIC FAITH. 



Century XVII. 
BENEDICTUS PERERIUS, JESUIT. 



Observanda porro sunt extrema istius 
Commentarii Theodoreti verba, quibus 
ait, eum, qui sub specie humana luctatus 
est cum Jacob, fuisse filium Dei. Nimi- 
rum in hac opinione secutus est Theodo- 
retus complures veterum Patrum, qui 
censuerunt, divinas visiones, et apparitio- 
nes factas in veteri Testamento Patriarchis, 
et Prophetis, in quibus dicitur vel Deus, 
vel etiam Angelus apparuisse hominibus, 
fuisse apparitiones Dei, sed proprie non 
Patris (is enim nunquam hominibus appa- 
ruit in veteri Testamento) sed fuisse Filii 
Dei. 

Sed enim cupiet fortasse lector nosse, 
quinam veterum, et nobiliorum x\uctorum 
istius sententiae probatores et sectatores 
fuerint. Sciat igitur in ista sententia 
fuisse Justinum Martyrem : — isti quoque 
opinioni accessit Tertullianus, — Hilarius, 
— Ambrosius, — et Chrysostomus. — Com. 
in Gen. 32, disputat. prim., n. 11, 12, 
p. 321, 322, T. 4. 



Moreover, the last words of this Com- 
mentary of Theodoret are to be observed, 
where he says that he, that contended with 
Jacob in human form, was the Son of 
God. Certainly in this opinion Theodoret 
has followed very many of the ancient 
Fathers, who were of the opinion that the 
divine visions, and apparitions which hap- 
pened in the Old Testament to the Patri- 
archs and Prophets, in which God or an 
Angel even is said to have appeared to 
men, were apparitions of God, but properly 
not of the Feather, for He never appeared 
to men in the Old Testament, but were of 
the Son of God. 

But, perhaps, the reader will desire to 
know who of the ancient and more cele- 
brated authors were approvers and patron- 
izers of this opinion. Let him know, then, 
that Justin Martyr was of this opinion ; 
Tertullian hkewise assented to this opin- 
ion, and Hilary, Ambrose, and Chrysos- 
tom. 



Oen. 48 : 16. 

Century III. 

NOVATIAN, PRIEST OF ROME. 



Et tamen etiam post haec aeque non 
cessat eadem Scriptura divina, Angelum 
Deum dicere, et Deum Angelum pronun- 
ciare. Nam cum Manassen atque Ephrem 
filios Joseph benedicturus esset hie ipse 
Jacob, transversis super capita puerorum 
manibus collocatis, 'Deus,' inquit, 'qui 
pascit me a juventute mea usque in hunc 
diem, Angelus qui liberavit me ex omni- 
bus malis, benedicat pueros hos.' Usque 
adeo autem eumdem Angelum ponit quern 
Deum dixerat, ut singulariter in exitu ser- 
monis sui posuerit personam de qua loque- 
batur, dicendo 'benedicat pueros hos.' 
Si enim alterum Deum, alterum Angelum 



, And yet even after this, the same 
Divine Scripture likewise does not cease 
to call the Angel God, and pronounce 
God an Angel. For when Jacob himself 
was about to bless Manasses and Ephrem 
the sons of Joseph, having crossed his 
hands upon the heads of the boys, he 
says : God Who fed me from my youth 
unto this day, the Angel Who delivered 
me from all evils, bless these boys, But 
so surely does he account Him the Angel 
whom he had called God, that at the end 
of his words he put the person of whom 
he spoke in the singular number, saying : 
May He bless these boys. But had he 



THE CATHOLIC FAITH. 



99 



voluisset intelligi, plurali numero duas 
personas complexus fuisset : nunc unius 
personae singularem numerum in benedic- 
tione deposuit, ex quo eumdem Deum 
atque Angelum intelligi voluit. Sed enim 
Deus Pater accipi non potest : Deus autem 
et Angelus, Christus accipi potest. — Nemo 
igitur Christum sicut Angelum non dubi- 
tat dicere, ita etiam Deum haesitet pro- 
nuntiare, cum hunc eumdem, et puerorum 
horum benedictionem, per sacramentum 
passionis digestum in figura manuum, et 
Deum et Angelum intelligat invocatum 
fuisse. — De Trinit., c. ig al. 27, col. 925, 
Pat. Lat. T. 3. 



wished us to understand the one as God, 
the other as an Angel, he would have 
embraced these two persons under the 
plural number ; now he laid down the sin- 
gular number of one person in the bless- 
ing, by which he wished God and the 
Angel to be understood as the same per- 
son. But God the Father cannot be 
understood ; but Christ can be understood 
as God and the Angel. — Therefore, as no 
one hesitates to call Christ the Angel, so 
also he may hesitate to pronounce God the 
Angel, since in the blessing of the boys, 
by the sacrament of the Passion disposed 
in the figure of the hands, he may under- 
stand that the same was invoked as both 
God and the Angel. 



Century IV. 



ATHANASIUS, BISHO 
\iXX^ eip7/K(id<5, () fjv6juf.v6<s /.la en 

TtdvTODV T(^r KCXHWVyEdeiqF /.IT] TWV 

HTidOevTGJv Tivd dyyeXGoy , a?^Xd 
Tov Xoyov Eivai rov Gaov, or tgj 
IJarpi dwaTtrcov rjvx^i^o, di' ov 
xai ovi kdv fJeXy, pverai 6 Qso?. 
TovTor ydp nai fj.EydXrf<i fSovXrji 
dyyeXov rov Tcarpd'^ eiSad<^ uaXov- 
jLiEvov, ovK dXXov 77 avrdv eivai 
rov EvXoyovvra, xai pvoiiEvov ku 
rc^v xaxcSv eXEysv. — Contr. Arian. 
Orat. 3, n. 12, p. 561, T. i. 



P OF ALEXANDRIA. 

But by saying : Who delivered me 
from all evils ; he showed that it was not 
one of the created angels, but the Word 
of God whom he had joined to the Father 
in prayer, through Whom also God de- 
livers whom He will. For knowing that 
He was called the Angel of great counsel 
of the Father, he declared that He that 
blessed and delivered from evil was no 
other than He. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE 



'O dyyEXor 6 pvojiiEvu'^ jue Ik 
TtdvTCsDv rc^v Kaxcov, Evxocpidrov 
yyooptrf^ rd pr'/jj-ara, q.iXof.eov ipvx^]'^ 
xai Exovdr/<^ kvavXov^ rdi rov Geov 
EvEpyEdiai rp juvjjjiiy : ''ExEivo'i, q.r/- 
6iv, (i) oi 7tarEpE<5 /uov Ein/p£dr?/6ay, 
6 kjiiE Siabpatba^ kx vEorrjroi ego'^ 
rov Ttap'jvro'^, d kc, dpxfj^ Ttdvrc^r 
HE rear xaxa^v pvdd/JEvo^, 6 rcdav- 
rr/y TtEpi kjiik xr/dEjiioyiay kitEi'qd- 
f.iEyo'i avroi EvXoyrjdEi rd naiSia 
ravra •— Hom. 66 in Gen. 48, c. 3, 
p. 733, C, T. 4. 



' The Angel that delivered me from 
all evil.' These are the words of a thank- 
ful disposition and a pious mind, and one 
which has the benefits of God well treas- 
ured up in memory. He, he says, whom 
my fathers well pleased. Who fed me 
from my youth up to the present day, 
Who from the beginning delivered me 
from all evils. Who showed such solici- 
tude towards me, ' He shall bless these 
boys. ' 



lOO 



THE CATHOLIC FAITH. 



Century V. 
CYRIL, BISHOP OF ALEXANDRIA. 



ra 
pdxia, Heov orojud'CGOv rur rpi- 
(povra Kai ayyeXor ro?^ (jvoj^ievov 
avTov, rq5 Ofoi)' uai Ttarpi dvvdyt- 
TGOv ELi ccTCar Tor VLOV • ot uai did 
q)Govrj<i TtpoqjrfTwy jiEydXrj'i (jovXrji 
ay y eXo<s or ojidZET ai . — Glaph. in Gen., 
L. 6 in fin., p. 210, A., T. i. 

"Ira did jusv rov XsyEiv 6 ©EOr, 
6?/juaiv^ rov itarepa- did dk rov 
XeyEiv 6 dyyeXo't., rov tq avrov 
Xoyov. ySsi ydp on xaXEirai rd 
ovofxa avrov, jiisydXr/'^ /JovXi^<^ dy- 
yEXo's. — ^EipTjHGj? y(x.p, 6 ayyEXo'i, 
ovx i6vr}6i Ij-sxpi rovrov rov Xoyov, 

dXXd TTpodrEfJElHEV, pv6jUEV0<^ jlE 

EK Ttdvroov rwv Hanwv fxov- "ISoo- 
jUEv roivvv tv rcSv avrov prjfia- 
rcSv, ei jlit) d Seo'S ?}v d pvdfiEyoi 
(zvrdv, dXXd riS rcSv yEvrfr(2v 
dyylXoDv . Asysrai TtaXaidai rcpo'i 
rov Ttarpidpxrjy ""laxc^fi dyyEXoi, — 
r/v dk ovroi o' ©Eoi. Avrov rE rov 
Ttarpidpxov cpspErai qjoovrj. Eidov 

SeOV TCpddODTtOV Ttpdi TtpodGOTtOV. 

Tovrov rov ooi dyyEXov avr&) 
oqiBsvra TtapExdXEi roii kuydvoi<i 
ETtiTtsiuipai rr}v EvXoyiav. ^'D^cpS?/ 
rep TtarpidpxT^ xvpioi d SEoi, &5? 
yeypanraiy uai EiTtEv avrcS, idov 
Eyed juErd dov did (pvXdddcov ds ev 
r^ ddw ov Eccv TtopEvB^i. ^Ovxovv 
©Eoi ijv d pv6juEvo<Sy xai ovx ayye- 
Xoi. — Kai TtdXiv E7tif3ovXEv6/.iEvoi 
Ttapd rov ddEXq)Ov ^Hdav, ovx dy- 
yEXov ETtExaXEiro, dXXd Oeov 7ta- 
pexdXEi ftocSv. — Thesau. Assert. 10, 
p. 116, 117, CDEA., T. 5. 



And Jacob blessed the boys, callins;- 
upon God who fed him, and the Angel 
who dehvered him, joining entirely the 
Son to God and the Father, Who also 
through the voice of the Prophets is called 
the Angel of great counsel. 



By his naming God, he signifies the 
Father ; but by his naming the Angel he 
signifies the Word from Him. For he 
knew that His name was called the Angel 
of great Counsel. — For having said ' the 
Angel,' he did not finish his sentence 
here, but added : ' Who delivered me from 
all my evils.' Let us see, therefore, from 
his words, if it was not God who delivered 
him, but one of the created angels. An 
Angel is said to have wrestled with the 
Patriarch Jacob, — but he was God. We 
have the voice of the Patriarch himself : I 
have seen God face to face. He asks 
Him that appeared to him as an angel, to 
bestow a blessing upon his grandsons. 
The Lord God was seen by the Patriarch, 
as it is written, and He said to him : Be- 
hold, I am with thee, keeping thee in the 
way, whithersoever thou goest. There- 
fore, it was God who delivered him, and 
not an angel. — Again, when his brother 
Esau laid snares for him, he did not in- 
voke an angel, but cried and invoked 
God,. 



Century VI. 

PROCOPIUS GAZAEUS, 



Jacobus autem cum benediceret ado- 
lescentulos nominavit Deum, qui ipsum 
aluit, et angelum qui ipsum in omnibus 



But Jacob, when he blessed the boys, 
named God, W'ho fed him, and the Angel 
who preserved him in all his dangers. 



periculis servavit, semper conjungens Deo always joining to God the Father the Son 



THH CA'lHOl.R' FAIT II 



lOI 



I'atri et Filium, qui apud Prophetam 
magni concilii angelus vocatus est. — Com. 
in ('.en. 4S, col. 485, 4S6, Pat. (".r. T. 87. 



also, Who in the Prophet was called the 
Angel of great counsel. 



THE AXGEL WAS CHRIST. 



Century IV. 



BASIL, 



BISHOP 



Uavri uvv dtjXov, on sr'ja xai 
ayyeXo'i xai Heo^ 6 avr6~ Ttpody- 
yopsvrai, 6 Movoysvy^T tdrj d?j- 
Xovitsvo?. — Adv. Eunom., L. 2. n. iS, 
p. 359. T. I. 



OF CAESAREA. 

Therefore it is evident to all that 
wherever the same person is called both 
Angel and God, the Only-Begotten is 

signified. 



Century XVI. 

ALPHONSrS SALMEROX, JESUIT 



Unde credendum est fuisse ilium 
[Christum] Angelum qui praeibat IsraeU- 
tas, et Moysi primo visum Exo. 3 et 4, et 
saepe vocatur Jehova. — In i Cor. 10, disp. 
17. p. 236, T. 14. 



Wherefore we are to believe that 
Christ was the x\ngel who preceded the 
IsraeHtes, and was seen by Moses first 
in Exodus 3 and 4, and is often called 
Jehova. 



FRANCISCUS RIBERA, JESUIT 
Xec illud omittendum apud Zachariam 



ca. I, Angelum clamare : Domine exerci- 
tuum usquequo tu non misereberis Jerusa- 
lem, et urbium Juda, quibus iratus es. Jn 
quo angelo Christum significari docent 
veteres patres, quos citat Hieronymus et 
magistros ecclesiae appellat, et ipse Hier- 
onymus et Ambrosius. — Com. in Heb. 7. 
n. Si, p. 327. 32S. 



Xor ought that to be omitted that in 
Zach., chap, i, the Angel cries: O Lord 
of hosts, how long wilt thou not have 
mercy on Jerusalem and the cities of 
Juda, with which thou hast been angrj" ? 
In which angel the ancient fathers, w'hom 
Jerome cites and calls masters of the 
Church, and Jerome himself and Am- 
brose, teach that Christ is signified. 



BLASIUS DE VIEGAS, JESUIT. 
Xec vero recte quidam e recentioribus Xor does a certain one of the Moderns 



argumentatur — quod Christus nusquam 
Angelus absolute dicitur : etc. — Com. in 
Apoc. 8, com. I, sect. 2, p. 36S. 



argue correctly — that Christ is never called 

an Angel absolutelv. 



THE CATHOLIC CHURCH. 

Chapter L 

The Church of Rome holds that the Saints do already reign in 
Heaven and enjoy beatific vision, as stated above in the Bull of Pius 



IV 



26, and Cardinal Bellarmine, de cult. Sanct., L. 



c. 9' P- 47. 



I02 THE CATHOLIC FAITH 

T. 2. This doctrine the ancient Church did expUcitly deny, asserting 
that the just remained in Paradise or Abraham's bosom, full of joy and 
certain of their reward, till the resurrection, when they were to be re- 
ceived into the fullness of glory. See article on Purgatory, chapter ii., 
for citations from the early Fathers on this point. Petrus Lombardus 
(Sent., L. 4, dist. 45, n. 6), and Duns Scotus (in Sent., L. 4, dist. 45, 
qu. 4, p. 1 00 1, T. 4) declare that it is not improbable that the Saints 
hear our prayers. The Scriptures assert that the dead are unconscious 
of the living (2 Kings 22 : 20, Eccles. 9 : 5, Is. 63 : 16, 2 Chron, 34 : 28). 
Hence it follows that the Saints are unable to take cognizance of our 
prayers, and all our petitions addressed to them are in vain. 



Chapter II. 

The Church of Rome holds that though Christ is our Mediator, he 
is not our only Mediator, but that the Saints also act as Intercessors 
and Mediators. 

MARTINUS BECANUS, JESUIT. 

Christus dicitur unicus Mediator nos- Christ is called our only Mediator, 

ter non quia solus est, sed quia principalis not because He is the only one, but be- 

est. — At Sancti sunt tantum mediatores cause He is the principal Mediator.— But 

secundarii, etc. — De invoc. Sanct., qu. 9, the Saints are only secondary Mediators, 

n. 3, 4, P- 73, 74, T. 5, Op. Om. etc. 

The Scriptures, on the other hand, and the ancient Church teach 
us that Christ is the one and only Mediator. St. Augustine tells us that 
it is a sin to direct our prayers to God through any one but Christ, but 
that the members should pray one for another, and the Head intercede 
for all. 

SCRIPTURE. 

Christ our Intercessor. 

King James' Version. Doiiay Version. 

John 14 : 13, 14. And whatsoever ye John 14 : 13,14. And whatsoever you 

shall ask in My name, that will I do, that shall ask the Father in My name, that will 

the Father may be glorified in the Son. I do : that the Father may be glorified in 

the Son. 

If ye shall ask anything in My name, If you shall ask anything in My name, 

I will do it. that I will 'do. 

Rom. 8 : 34. It is Christ that died, yea Rom. 8 : 34. Christ Jesus that died, 
rather, that is risen again, Who is even at yea that is risen also again, Who is at the 
the right hand of God, Who also maketh right hand of God, Who also makes inter- 
intercession for us. cession for us. 



THE CATHOLIC FAITH. 



103 



Heb. 4:15, 16. For we have not a 
high priest which cannot be touched with 
the feeHngs of our infirmities ; but was in 
all points tempted like as we are, yet with- 
out sin. 

Let us therefore come boldly unto the 
throne of grace, that we may obtain mercy, 
and find grace to help in time of need. 

lb. 7:25. Wherefore He is able 
also to save them to the uttermost that 
come unto God by Him, seeing He ever 
liveth to make intercession for them. 

lb. 9 : 24. For Christ is not entered 
into the holy places made with hands, 
which are the figures of the true ; but into 
heaven itself, now to appear in the pres- 
ence of God for us : 

lb. 13 : 15. By Him therefore let us 
offer the sacrifice of praise to God con- 
tinually, that is, the fruit of our lips, giv- 
ing thanks to His name. 

I Peter 5 : 7. Casting all your care 
upon Him ; for He careth for you. 

I John 2:1, 2. And if any man sin, 
we have an advocate with the Father, 
Jesus Christ the righteous : 

And He is the propitiation for our 
sins : and not for ours only, but also for 
the sins of the whole world. 



Heb. 4:15, 16. For we have not a 
high-priest, who cannot have compassion 
on our infirmities : but one tempted in all 
things like as we are, without sin. 

Let us go therefore with confidence 
to the throne of grace : that we may obtain 
mercy, and find grace in seasonable aid. 

lb. 7:25. Whereby He is able also 
to save forever them that come to God by 
Him : always living to make intercession 
for us. 

lb. 9:24. For Jesus is not entered 
into the Holies made with hands, the pat- 
terns of the true : but into heaven itself, 
that He may appear now in the presence 
of God for us. 

lb. 13 : 15. By Him therefore let us 
offer the sacrifice of praise always to God, 
that is, the fruit of the lips confessing to 
His name. 

I Peter 5:7. Casting all your care 
upon Him, for He hath care of you. 

I John 2:1, 2. But if any man sin, 
we have an advocate wdth the Father, 
Jesus Christ the just : 

And He is the propitiation for our 
sins ; and not for ours only, but also for 
those of the whole world. 



Christ our only Mediator. 



Matt. II : 28. Come unto Me, all ye 
that labour and are heavy laden, and I 
will give you rest. 

John 3 : 16. For God so loved the 
world, that He gave His only begotten 
Son, that whosoever believeth in Him 
should not perish, but have everlasting 
life. 

lb. 14:6. Jesus saith unto him, I 
am the way, the truth, and the life : no 
man cometh unto the Father, but by Me. 

lb. 16 : 23, 24. Verily, verily, I 
say unto you, Whatsoever ye shall ask 
the Father .in My name, He will give it 
you. 



Matt. II : 28. Come to Me, all you 
that labour, and are burdened, and I will 
refresh you. 

John 3 : 16. For God so loved the 
world, as to give His only begotten Son ; 
that whosoever believeth in Him may not 
perish, but may have life everlasting. 

lb. 14:6. Jesus saith to Him, I am 
the way, the truth, and the life. No man 
cometh to the Father but by Me. 

lb. 16 : 23, 24. Amen, amen, I say 
to you : if you ask the Father anything in 
My name. He will give it you. 



I04 



THE CATHOLIC FAITH. 



Hitherto ye have asked nothing in 
My name: ask, and ye shall receive, that 
)()ur joy may be full. 

Rom. 3 : 24, 25. Being justified freely 
by His grace through the redemption that 
is in Christ Jesus : 

Whom God hath set forth to be a 
propitiation through faith in His blood, to 
declare His righteousness for the remis- 
sion of sins that are past, through the for- 
bearance of God. 

lb. 5:1, 2. Therefore being justi- 
fied by faith, we have peace with (jod 
through our Lord Jesus Christ. 

By Whom also we have access by 
faith into His grace wherein we stand, 
and rejoice in hope of the glory of God. 

Ephes. 2 : 18. For through Him we 
both have access by one Spirit unto the 
Father. 

lb. 3 : 12. In whom we have bold- 
ness and access with confidence by the 
faith of Him. 

I Tim. 2:5,6. For there is one God, 
and one Mediator between God and men, 
the man Christ Jesus. 

Who gave Himself a ransom for all, 
to be testified in due time. 

Heb. 2 : 17. Wherefore in all things 
it behooved Him to be made like unto 
His brethren, that He might be a merci- 
ful and faithful high priest in things per- 
taining to God, to make reconciliation for 
the sins of the people. 



Hitherto you have not asked anything 
in My name. Ask, and you shall recei\e : 
that your joy may be full. 

Rom. 3 : 24, 25. Being justified freely 
by His grace, through the redemption that 
is in Christ Jesus. 

Whom God had proposed to be a 
propitiation, through faith in His blood, 
to the showing of His justice for the re- 
mission of former sins. 

lb. 5:1,2. Being justified therefore 
by faith, let us have peace with Ciod 
through our Lord Jesus Christ. 

By Whom also we have access through 
faith into this grace, wherein we stand, 
and glory in the hope of the glory of th.e 
sons of God. 

Ephes. 2: 18. For by Him we have 
access both in one Spirit to the Father. 

lb. 3:12. In Whom we have bold- 
ness and access with confidence by the 
faith of Him. 

I Tim. 2:5,6. For there is one God, 
and one Mediator of God and men, the 
man Christ Jesus : 

Who gave Himself a redemption for 
all, a testimony in due times. 

Heb. 2 : 17. Wherefore it behooved 
Him in all things to be made like unto 
His brethren, that He might become a 
merciful and faithful high-priest before 
God, that He might be a propitiation for 
the sins of the people. 



Century I. 

H E R M A S 



Sic, inquit, nemo intrabit in regnum 
Dei, nisi qui acceperit nomen Filii Dei. 
Si enim in civitatem aliquam volueris in- 
trare, et civitas ilia cincta sit muro, et 
unam habuerit tantummodo portam, num- 
quid porteris ahunde intrare civitatem 
illam, nisi per portam, quam habet ? Et 
quonam modo, incjam, domine, aliter fieri 



Thus, said he, no. man shall enter 
into the kingdom of God, but he that 
shall receive the name of the Son of God. 
For if you would enter into some city, 
and that city be surrounded by a wall, and 
have only one gate, could you enter into 
that city in any other way except through 
that gate which it has? And how. Sir, I 



I 



THE CATHOLIC FAITH. 



IO = 



potest? Sicut erg-o, inquit, in illam urbem 
non potest intrari, quam per portam ejus ; 
ita nee in regnum Dei potest aliter intrari, 
nisi per nomen Filii ejus, qui est ei cha- 
rissimus. — Porta vero Filius Dei est, qui 
solus est accessus ad Deum. Aliter ergo 
nemo intrabit ad Deum, nisi per Filium 
ejus. — Pastor, L. 3, similit. 9, c. 12, 
p. 420. 



said, could I do it otherwise ? As, there- 
fore, said he, that city could not be 
entered but by its gate, so neither can the 
kingdom of Cod be entered, but through 
the name of His son Who is most dear to 
Him. — But the gate is the Son of Cod, 
Who is the only approach to Cod. There- 
fore no man will go to Ciod but through 
His Son. 



Century II. 

IGNATIUS, BISHOP OF ANTIOCH. 



Ei? larpo'i tdziv, (japxiH6<? re 
xai 7rvEvjuaTtKd<;, yEyi]Td<i nai 
ayeyr^ro'i, kv dapxi yevojuevo'? 
'~'ed<i, ev Qavdroj Z.007} dXrjBivr), xai 
tK Mapicx'i xai ex Seov, TtpcSrov 
7raQ//r6? xai roze dnaBi}?, 'h/dovi 
Xpidroi, 6 xvpioi T^jLicav. — Ep. ad 
Ephes. c. 7, p. 158. 

E/? edriv ''Iijdovi Xpz(5ro5, ov 
njLiEivov ov8ev ednv. — Ep. ad Mag- 
nes., c. 7, p. 178. 

Ai TtapQevoij jliovov tov Xpi6- 
rov Ttpo 6cpQaA.juSv £j£r£, xai tov 
avTov Ttarspa kv raii £t;ja:??, cpGO- 
n^ojiievai vTto rov Ttvevjuaro'S • — 
Ep. ad Philad. (op. spurium), p. 77, T. 2, 
Cotel. 

IRENAEUS, BISHOP OF LYONS 



There is one physician, both carnal 
and spiritual, made and not made, being 
Cod in the fiesh, true hfe in death, both 
from Mary and from Cod, first passible 
and then impassible, Jesus Christ, our 
Lord. 



There is one Jesus Christ, than Whom 
nothing is better. 

Virgins, have Christ only and His 
P'ather before your eyes in your prayers, 
being illuminated by the Spirit. 



Nee invocationibus angelicis facit 
[Ecclesia] aliquid, nee incantationibus, 
nee reliqua prava curiositate ; sed munde, 
et pure, et manifeste orationes dirigens ad 
Dominum, qui omnia fecit, et nomen 
Domini nostri Jesu Christi invocans, etc. 
— Contr. Haer. L. 2, c. 32, n. 5, col. S30, 
Pat. Gr. T. 7. 



The Church does nothing by invoca- 
tion of Angels, or by incantations, or by 
other depraved and curious means ; but 
decently, and purely, and manifestly di- 
recting her prayers to the Lord, W^ho 
made all things, and invoking the name 
of our Lord Jesus Christ, etc. 



Century III. 

ORIGEN, PRIEST OF ALEXANDRIA. 



TovrovS dr) dyyeXov<i dnd tov 
epyov avT^v fiE)ia^r}x6TE'i xaXEiv, 
Evpi6xouEv avTov<i did to Qsiovi 
eivaijuai Qsovi ev rati lEpaii tzote 
ovo/uaZojuEvov; rpaq>aii- dXA.^ ovn 



Having learnt to call these beings 
Angels from their office, we find that they, 
from being divine persons, are also some- 
times called gods in the Holy Scriptures ; 
but it is not commanded us to reverence 



o6 



THE CATHOLIC FAITH. 



c^drf. Ttpo6rd66E6Bai rjidir Tov<i 6ia- 
Kovovyra'i, xai cp£povra<i r/jLur rd 
Tov &EOV defjEiv Kcxi Ttpodnvynr 
drri tov Qe(v. Uddav /uev ydp 
der/dir, xai TtpodEVxvy , xai Evrevc- 
iVy xai Evxocpidriai/ , dvaTtejUTtreov 

TO) ETti Ttddl 0EGJ did Ti V ETti Ttdr- 

TGov dyyeXoov dpxT-EpEGa<i Ej.iipvx<'V 
Aoyov xai Osov- dEr/dojuEda ds xai 
avrov TOV A6yov,xai EvzEv^ojiEBa 
cxvTOj, xai Evx^xpidTf/dojuEVy xai 
TtpodEv^o/iEQa Se, kdv dwayjEQa 
xaTaxovEiv Trji ntpi TtpodEvx^ji xv- 
pioXE^iai xai xaTaxpr'/dEoo'i. — Contr. 
Cels., L. 5, c. 4, col. 1185, B., Pat. Gr.T.ii. 

ElT^ ETllXado/IEVOiy OTl XpidTl- 

avoi<3 XaXsi toU juovqo tcS ©eS did 
TOV ^Irjdov BvxojJ-evoi'r, h. t. X. — lb. 
L. 8, c. 37, col. 1573, A. 



and worship those that minister to us and 
bring to us the gifts of God, instead of 
God. For all requests, and prayers, and 
petitions, and thanksgivings ought to be 
directed to God, Who is over all, through 
the High-Priest, the living Word and 
God, Who is above all Angels. And of 
this very Word we will make requests, and 
will offer petitions to Him, and give 
thanks to Him, and pray to Him ; if we 
can discern the proper and the improper 
use of prayer. 



Then, forgetful that he talks to Christ- 
ians who pray to God alone through Jesus, 
etc. 



THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE. 



Hunc [Christum] igitur comitamur, 
hunc sequimur, hunc habermus itineris 
ducem, lucis principem, salutis auctorem, 
coelum pariter et patrem quaerentibus et 
credentibus polHcentem. — De idol, vanit., 
c. 15, p. 16. 

Quod perveniri non possit ad Deum 
patrem nisi per filium ejus Jesum Christ- 
um. — Lib. Testimon., L. 2, capit. 27, 
P- 33- 

Non posse ad patrem perveniri nisi 
per Christum. — lb., L. 3, capit. 24, p. 58. 

Agnoscat pater filii sui verba, cum 
precem facimus ; qui habitat intus in pec- 
tore, ipse sit et in voce, et eum ipsum 
habeamus apud Patrem advocatum pro 
peccatis nostris, quando peccatores pro 
delictis nostris petimus, advocati nostri 
verba promamus. — De orat. dom., c. 3, 
p. 156. 



Christ, therefore, we attend ; Him we 
follow. Him we have as the guide of the 
way, the prince of hght, the author of sal- 
vation, promising heaven likewise and the 
Father to those that seek and believe. 

We cannot come to God the Father, 
but through His Son Jesus Christ. 



We cannot come to the Father, except 
through Christ. 

Let the Father recognize the words 
of His Son, when we pray ; let Him that 
dwells within the breast be also in the 
voice, and seeing we have Him as an Ad- 
vocate with the Father for our sins, when 
we sinners pray for our faults, let us put 
forth the words of our Advocate. 



Century IV. 

LACTANTIUS. 



Cujus templi et magni, et aeterni, 
quoniam Christus fabricator fuit, idem 
necesse est habeat in eo sacerdotium sem- 



Seeing that Christ was the builder of 
this great and eternal temple, it is neces- 
sary that the same should possess in it an 



THE CATHOLIC FAITH. 



107 



piternum ; nee potest nisi per eum, qui 
constituit templum, ad adytum templi et 
ad conspectum Dei perveniri. — Instit., L. 
4, c. 14, p. 275. 



eternal priesthood ; nor is it possible to 
approach the sanctuary of the temple and 
the sight of Cod, but through Him Who 
made the temple. 



HILARY, A ROMAN DEACON. 



Solent tamen pudorem passi, neglecti 
Dei misera uti excusatione, dicentes per 
istos posse ire ad Ueum, sicut per comites 
pervenitur ad regem. Age, numquid tarn 
demens est aliquis, aut salutis suae im- 
memor, ut honorificentiam regis vindicet 
comiti ; cum de hac re si qui etiam tractare 
fuerint inventi, jure ut rei damnentur ma- 
jestatis ? Et isti se non putant reos, qui 
honorem nominis Dei deferunt creaturae, 
et rehcto Domino, conservos adorant ; 
quasi sit aliquid plus, quod reservetur 
Deo. Nam et ideo ad regem per tribu- 
nes aut comites itur ; quia homo utique est 
rex, et nescit quibus debeat rempublicam 
credere. Ad Deum autem, quem utique 
nihil latet (omnium enim merita novit), 
promerendum, suffragatore non opus est, 
sed mente devota. Ubicumque enim talis 
locutus fuerit ei, respondebit ilh. — In 
Rom. I : 22, col. 58, Pat. Lat. T. 17. 



■ Vet when suffering from shame, they 
are accustomed to use this wretched ex- 
cuse for neglecting (lod, saying that by 
means of these men they can go to God, 
as men go to a king through his courtiers. 
Come, now, is anyone so mad, or forget- 
ful of his own safety, as to appropriate the 
honor of the king to his courtier ; when if 
any shall be found to attempt this thing, 
they would be justly condemned as cul- 
prits against their sovereign ? And yet 
these men do not think themselves guilty, 
who transfer the honor of the name of 
God to the creature, and having left the 
Lord, adore their fellow-servants ; as if 
there were something more which could 
be reserved to God. For, for this reason 
we go to a king through tribunes or court- 
iers, because the king is a man merely, 
and knows not to whom he ought to en- 
trust his affairs. But in rendering God 
favorable. Whom nothing escapes, for He 
knows the deserts of all men, there is no 
need of a partisan, but of a devout mind. 
For wheresoever such an one shall address 
Him, He will reply to him. 



BASIL, BISHOP OF CAESAREA 

'0 Toivvv vTto rov BavaTov oov, 
ei8(jo<-, on si^ 6 dooZoov, £/? 6 Avrpov- 
jusvo'3, ^Eni dot, (pr/6iv, 7jXiti6a, 6(2- 
duv jUE ccTto ddOeveiai. — In Fs. 7, 
n. 2, p. 140, B., T. I. 



He, therefore, being at the point of 
death, knowing that there is One that 
saves, One that ransoms, says: In Thee 
have I hoped, save me from infirmity. 



AMBROSE, BISHOP OF MILAN. 



Ipse [Christus] sit caput nostrum, 
quia caput viri Christus : ipse oculus nos- 
ter, ut per ilium videamus Patrem : ipse 
vox nostra, per quem loquamur ad Pa- 
trem : ipse dextra, per quem Deo Patri 
sacrificium nostrum deferamus : etc. — De 
Isaac et anim., n. 75, col. 530, Pat. Lat. 
T. 14. 



Let Christ be our Head, because He 
is the Head of the man : let Him be our 
eye, that through Him we may see the 
Feather : let Him be our voice, through 
Whom we speak to the Father: let Him 
be the right hand, through WHiom we 
offer our sacrifice to God the Feather. 



io8 



THE CATHOLIC FAITH, 



Quid enim tarn proprium Christi, 
quam advocatum apud Deum Patrem as- 
tare populorum, mortem suam offerre pro 
cunctis, etc. — In Ps. 39, n. S, col. 1060, 
lb. 

Quia sicut unus Deus, ita et unus 
mediator Dei et hominum homo Christus 
Jesus. Ipse est solus qui redimet hom- 
inem, vincens pietate germanos ; quia pro 
alienis sanguinem suum fudit, quern nemo 
potest offerre pro fratre. — vSed quare solus 
hie redimet ? Quia nemo potest eum 
aequare pietate ; ut pro servulis suis ani- 
mam suam ponat ; nemo integritate ; ©ni- 
nes enim sub peccato, omnes Adae illius 
subjacent prolapsioni. Solus Redemptor 
eligitur, qui peccato veteri obnoxius esse 
non possit. — In Ps. 48, n. 13, col. 1160, 
lb. 

Propitiatio omnium Christus est, et 
ipse est universorum redemptio. — lb., n. 
15, col. 1161. 

Nemo ergo sibi arroget, nemo de 
meritis, nemo de potestate se jactet : sed 
omnes speremus per Dominum Jesum mis- 
ericordiam in venire ; quoniam omnes ante 
tribunal ejus stabimus. De illo veniam, 
de illo indulgentiam postulabo ; quae enim 
spes alia peccatoribus ? — In Ps. 118, serm. 
20, n. 14, col. 148S, lb., T. 15. 



For what is so proper to Christ, as to 
stand by God the Father as an advocate 
for the people, to offer His death for all, 
etc. 

Because as there is one God, so also 
there is one Mediator between God and 
men, the man Christ Jesus. It is He 
alone who redeems man, surpassing His 
brethren in affection ; because He poured 
out His blood for strangers, which no one 
can offer for a brother. — But wherefore 
does He alone redeem ? Because no man 
can equal Him in affection ; so as to lay 
down his life for his servants : no man in 
uprightness ; for all are under sin, all lie 
under that downfall of Adam. He alone 
is chosen as a Redeemer, Who cannot be 
beholden to that old sin. 

Christ is the propitiation of all, and 
He is the redemption of all. 

Let no man, therefore, arrogate any- 
thing to himself, let no man boast of his 
merits, let no man boast of his power : but 
let us all hope to find mercy through the 
Lord Jesus ; since we shall all stand be- 
fore His judgment-seat. Of Him will I 
ask pardon, of Him indulgence ; for what 
other hope is there for sinners? 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



Tavra ovv EiSovsi, dyaTCrjroi, 
aei Ttpoi Tov Qeov HaraqjEvyaj- 
jiiEVy TOV xai fJovA6/-iEvov uai Sv~ 
vajj-Evor Xvdai yjiic^v rd<i 6vjii(po~ 
pdi. 'ArQpodpov<i jliev yap ozav Se^ 
TtapaxaXsdai xai nvXaypoii 7)idd<i 
dvrrvxELV dvaynr] itpoxEpov , nat 
napa6iTovZ uai itoXanaZ itapanak- 
s6ai, uai odor TtoXXr/r ditEXhElv ■ 
E7ti ds TOV Qeov ov8ev roiovrov 
Edrir, dA-Xd jcw/az? /.lEdirov Ttapa- 
HaXsiraiy xoapi? xPVMdraov, joo/ai? 
daitdvrj's STtivEvsi r^ 8Er/6i • dpuEi: 
fiorov ftorjdai ry uapdia nai ddx- 
pva TtpodEvsyKai, Jiai EvOsaoi Ei6- 
eX^wv avTov ETtidTtddi^. — De Poenit. 
Horn. 4, c. 4, p. 361, AB., T. 2. 



Knowing these things, therefore, breth- 
ren, let us always flee to God, Who is both 
wiUing and able to dispel our misfortunes. 
For when it is necessary for us to call upon 
men, we must first have recourse to door- 
keepers, and are obliged to invoke para- 
sites and flatterers, and to undertake a 
great journey : but with God there is noth- 
ing of this kind ; but He is called upon 
without any mediator, without money, 
without expense He assents to our peti- 
tion ; it is sufficient to cry with the heart 
only, and to offer tears, and straightway 
entering in, you have moved Him. 



THE CATHOLIC FAITH. 



09 



"Opa q)iX.66oq)Ov tvxr/r. 'EXarj- 
66v J.IE • ovK f.x^ xcxropfJco/tazcx fii' v, 
ovH f^GD Tta/jfji/diar ito'X'ireia'i,- inl 
fXsov Haracpevyco, tni toy Jioirdv 
Taiv ducxprrjKoToov Xi/i£va • iir) 
fXEov Haraq)EvyoD, ortov dixadnj- 
fjiov OVK tdriv, oTtov avfcevadrd 1) 
doozrjpia' nairoi ovrco Tt'.yr/pd ov6a 
xal Tiapdvof.io'i^ tr6Xi.ir}6E itpodeX- 
OeTv. Kai opcx yvvaiud'i q)iXo6o- 
(piav ■ ov TtapaxaXEL "'IduGofjov, (v 
SEEvai ^loodvvov, ovde Ttpodepx^Tcxi 
ndrpw, ovSe d/ETEjiiE ror xopor. 
OvK Exoo jLifdirov ^/3£/crr, dXXd Xcx- 
fiovda Tr)v jtiErdroiav dvrr/yopov, 
avrij Ttj TTrjy^) Ttpodapxojiiaz. — Horn, 
in dimiss. Chanan. Horn., c. 4, p. 519, 
1)E., T. 3. 

Horn. 30 in Rom. 15, 



Behold the soul of a Philosopher. 
'Have mercy Upon me'; I have not the 
confidence of an upright life, I have not 
the assurance of well-ordered life ; I flee 
to mercy, to the common refuge of sin- 
ners ; I flee to mercy, where there is no 
tribunal, where there is security without 
inquiry. Wherefore though she were thus 
wicked and sinful, she dared to approach. 
And mark the wisdom of the woman. She 
entreats not James, she beseeches not 
John, neither does she come to Peter, nor 
does she break through the crowd. I 
have no need of a mediator, but taking 
repentance as an advocate, I go to the 
Fountain itself. 



c. 4, p. 818, AB.,T. 9. 



DIDYMUS, BISHOP 

Avt6<s yap edriv 6 HpirfjS '(,qd\'- 
TQOv nai vEup^v, rovr^ adziy 81- 
Hcxioov Kai d^iaprooXc^r, 6 TCapex^^^T^ 
dq)E6iv djj.apticSv rot's 7ti6rsiwv6iv 
rep ovojuari avrov xai dGoZcov r}ua<i 
idia So^y xai doopEa- Kai kv ovdEvi 
dXXoj tdriv dcorr/pia. — Ue Trinit.,L. 
I, c. 29, col. 414, B., Pat. Gr. T. 39. 



OF ALEXANDRIA. 

F'or He is the Judge of the living and 
dead, that is, of the just and of sinners ; 
He grants remission of sins to those that 
believe on His name, and saves us by His 
own glory and grace ; and there is salva- 
tion in no other. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Quem invenirem qui me reconciliaret 
tibi ? Ambiendum mihi fuit ad Angelos ? 
Qua prece ? quibus sacramentis ? Multi 
conantes ad te redire, neque per seipsos 
valentes, sicut audio, tentaverunt haec, et 
inciderunt in desiderium curiosarum visio- 
num, et digni habiti sunt illusionibus. — 
Tu autem, Domine, cui reconciliari su- 
perbe quaerebant, immortalis et sine pec- 
cato. Mediator autem inter Deum et 
homines oportebat ut haberet aliquid sim- 
ile Deo, aliquid simile hominibus : ne in 
utroque hominibus similis, longe esset a 
Deo ; aut in utroque Deo similis, longe 
esset ab hominbus, atque ita mediator non 
esset. — Confess., L. 10, c. 42, n. 67, col. 
807, 808, Pat. Lat. T. 32. 



^Yhom could I find to reconcile me to 
Thee ? Was I to betake myself to Angels ? 
With what prayer ? By what sacraments ? 
Many striving to return to Thee, nor able 
of themselves to do this, as I hear, have 
tried these things, and have fallen into a 
desire for curious visions, and have de- 
served illusions. — But Thou, O Lord, to 
Whom they proudly sought to be recon- 
ciled, art immortal and without sin. But 
a mediator between God and man ought 
to have some likeness to God, and some to 
man : lest being • similar to man in both 
cases, he might be far from God ; or, 
being in both similar to God, he might be 
far from man, and thus would not be a 
mediator. 



I lO 



THE CATHOLIC FAITH. 



Ille talis vir [Joannes] non dixit, Ad- 
vocatum habetis apud Batrem ; sed, Si 
quis peccaverit, advocatum, inquit, habe- 
mus. Non dixit habetis ; nee, me habetis, 
dixit : nee, ipsum Christum habetis, dixit : 
sed et Christum posuit, non se ; et habe- 
mus dixit, non habetis. Maluit se ponere 
in numero peccatorum, ut haberet advoca- 
tum Christum, quam ponere se pro Christo 
advocatum, et inveniri inter damnandos 
superbos. Fratres, Jesum Christum jus- 
turn, ipsum habemus advocatum ad Pa- 
trem ; ipse propitiatio est peccatorum nos- 
trorum. Hoc qui tenuit, haeresim non 
fecit ; hoc qui tenuit, schisma non fecit. — 
Nam Apostokis dicit plebi, Orantes simul 
et pro nobis. Orat Apostolus pro plebe, 
orat plebs pro x\postolo. Oramus pro 
vobis, fratres : set et vos orate pro nobis. 
Invicem pro se omnia membra orent, 
caput pro omnibus interpellet. — Tract, i 
in Ep. Joan., n. 8, col. 1983, 1984, lb., 
T. 35. ' 

Etiam Apostoli scripserunt plebibus 
ut orarent pro se, et Apostoli orantes dice- 
bant : Dimitte nobis debita nostra : et 
apostolus Joannes dixit: Advocatum habe- 
mus apud Patrem Jesum Christum jus- 
tum, et ipse est exoratio pro peccatis nos- 
tris. Sed illud de illo sacerdote scriptum 
est, quern isti non inteUigunt, ut admon- 
eretur populus in prophetia talem se debere 
agnoscere sacerdotem, pro quo nullus pos- 
set orare. Quis est autem pro quo nullus 
orat, nisi ille qui pro omnibus interpellat ? 
— Itaque, O popule, talem elige sacerdo- 
tem, pro quo non cogaris orare, sed cujus 
oratione pro te securus esse possis. Ipse 
est Dominus noster Jesus Christus, unus 
sacerdos, unus Mediator Dei et hominum, 
homo Christus Jesus. — In Ps. 36, serm. 2, 
n. 20, col. 377, 378, lb., T. 36. 

Ipse sacerdos est, qui nunc ingressus 
interiora veli, solus ibi ex his qui carnem 
gestaverunt, interpellat pro nobis. — In Ps. 
64, n. 6, col. 777, lb. 



He [John] being such a man, did not 
say. Ye have an Advocate with the Father ; 
but. If any man sin, we, he said, have an 
Advocate. He did not say ye have ; nor, 
ye have me ; nor did he say, ye have Christ 
Himself : but he both put Christ, not him- 
self ; and we, he said, have, not ye have. 
He preferred to place himself in the num- 
ber of sinners that he might have Christ 
his Advocate, than to declare himself an 
advocate instead of Christ, and be found 
among the proud who must be condemned. 
Brethren, we have Jesus Christ the right- 
eous for an Advocate to the Father ; He 
is the propitiation for our sins. He that 
hath held this, hath not made heresy ; he 
that hath held this, hath not caused schism. 
—For the Apostle says to the people : 
Praying at the same time for us also. The 
Apostle prays for the people, the people 
pra}' for the Apostle. We pray for vou, 
brethren ; but do ye also pray for us. Let 
all the members pray mutually for one 
another ; let the Head intercede for all. 

The Apostles even wrote to the peo- 
ple that they should pray for themselves, 
and the Apostles, praying, said : Forgive 
us our debts ; and the Apostle John said : 
We have an Advocate with the Father, 
Jesus Christ the righteous, and He is the 
propitiation for our sins. But this was 
written of that Priest, Whom these un- 
derstood not, that the people might be 
admonished in prophecy that they ought 
to acknowledge such a Priest, for Whom 
no one could pray. But who is he for 
whom no one prays, but He Who inter- 
cedes for all ? — Therefore, O people, 
choose such a Priest for whom you are 
not compelled to pray, but by whose 
prayer for you, .you can be secure. He 
is our Lord Jesus Christ, the one Priest, 
the one Mediator between Cxod and man, 
the Man Christ Jesus. 

He is the Priest, Who, having now 
entered within the veil, alone there of 
those that have been in the flesh, inter- 
cedes for us. 



THE CATHOLIC FAITH. 



I I I 



Quoniam non est justa oratio, nisi per 
Christum, quern vendidit [Judas] immani- 
tate peccati : oratio autem quae non tit per 
Christum, non solum non potest delere 
peccatum, sed etiam ipsa fit in peccatum. 
— In Ps. loS, n. g, col. 1436, lb., T. 37. 

Si vero ita diceret, Haec scripsi vobis, 
ut non peccetis : et si quis peccaverit, me- 
mediatorera me habetis ad Patrem et ego 
exoro pro peccatis vestris (sicut Parmeni- 
anus quodem loco mediatorem posuit epis- 
codum inter populum et Ueum) ; quis eum 
ferret bonorum atque fidelium Christian- 
orum? quis sicut apostolum Christi, et 
non sicut antichristum intueretur? — Hom- 
ines enim omnes Christiani invicem se 
commendavit orationibus su'is. Pro quo 
autem nullus interpellat, sed ipse pro om- 
nibus, hie unus verusque Mediator est : 
etc. — Ecclesiae se orationibus et ipse 
[Paulus] commendat : nee mediatorem se 
facit inter populum et Deum ; sed rogat 
ut pro se orent invicem omnia membra 
corporis Christi : etc. — Nam si esset me- 
diator Paulus, essent utique et caeteri 
co-apostoli ejus ac sic multi mediatores 
essent ; nee ipsi Paulo constaret ratio qua 
dixerat, Unus enim Deus, unus et media- 
tor Dei et hominem homo Christus Jesus. 
— Contr. Parmen, L. 2, c. 8, n. 15, 16, 
col. 59, 60, lb., T. 43. 

Sinete, inquit, parvulos ad me venire, 
id est, nolite illos credere me non indi- 
gere ; non enim possunt venire in regnum 
Patris mei nisi per me. Denique ait. Ego 
sum via, Veritas et vita ; nemo ad Patrem, 
nisi per me venit. — Hypog., L. 5, c. 7, 
n. 12, col. 1655 (op. spurium), in Append., 
lb., T. 48. 



There is no lawful prayer except 
through Christ, Whom Judas sold by a 
heinous sin : but prayer that is not made 
through Christ, not only cannot do away 
with sin, but itself even becomes a sin. 

But if he had said thus : This I have 
written unto you, that ye sin not : and if 
any man sin, ye have me a mediator to 
the Father, and I pray for your sins (as 
Parmenianus in a certain place made the 
Bishop a mediator between the people and 
God); what good and faithful Christian 
could endure him? Who would look upon 
him as an Apostle of Christ, and not as 
Antichrist? — For all Christian men mu- 
tually commend themselves to each other's 
prayers. But He that intercedes for all, 
and for Whom no one intercedes. He is 
the only and true Mediator : etc. — Paul 
also commends himself to the prayers of 
the Church : nor does he make himself a 
Mediator betw^een the people and God, 
but asks that all the members of Christ's 
body should pray mutually for one another: 
etc. — F'or were Paul a mediator, so also 
would his other fellow-Apostles be, and 
there would thus be many mediators ; nor 
would Paul's reason be consistent with 
himself, whereby he had said : For there 
is one God, and one Mediator between 
God and man, the Man Christ Jesus. 

Let little children. He said, come 
unto Me, that is, let them not believe that 
they have no need of Me ; for they can- 
not come into the kingdom of My Father 
but through Me. Accordingly He said : 
I am the way, the truth and the life ; no 
man cometh to the Father, unless he come 
through Me. 



Tract. 13 in Ep. Joan., n. 4, col. 1494, lb., T. 35 ; in Ps. 34, serm. 2, 
n. 5, col. 336, lb., T. 36 ; De Civ. Dei, L. 9, c. 15, col. 268, 269, lb., T. 41. 



Index ExpuRCiATORius Hispanus. 
— Op. August. Index Tom. v, Basil, 1570. 
Delenda quae sequuntur. Angelos non 
posse esse mediatores nostros. — Page 51. 



Works of Augustine. — Index to Tom. 
V, Basil, 1570. What follows must be re- 
moved : Angels cannot be our Mediators. 



I 12 



THE CATHOLIC FAITH. 



Century V. 

CYRIL, BISHOP OF ALEXANDRIA. 



Ovx srepov ex'>v6?/? 68dr r;/? 

7tp6'5 GfoV OlHElOTJJpO'i, £L /in) Si'' 

viou. Kai 6e tovto diSa'cEi, l£yo>-)v 
avroif ovSeH epxsrcxi npoi rov Tta- 
vepa Ei /.{?} Si ejiiov. — In Joan., L. ii, 
c. 8, p. 967, I)E., T. 4. 



There is no other way of coming to 
God, but through the Son. And He will 
teach you this, Himself saying : No man 
cometh to the Father but through Me. 



THEODORET, BISHOP OF CYRUS. 



Kai HaBaTTsp 6 duo Tivd<^ Ttpoi 
a'AAr/Aoi;? ZiJXO^^^XovvTa<i narak- 
Xdcai ftovXo/j.evo'i, /ie6oi yivo- 
f.iEvo<i, Kcxi rovtor i.i£v T^j dsqid 
X^piy rovrov de rfj EvoDyvjiiGj uar- 
EX^y •, £^'? qiiXicxy dwaTtrsz • ovroo'^ 
cxvro'i Tfj (JEitx. q)v6Ei Trjv civSpao- 
TtEiar £va}da<5, dur/paTov ytai ddid- 
Xvrov EipjjvT/v E7tpayi.iai:Ev6aro. — 
In I Tim. 2, p. 648, T. 3. 



And as one wishes to reconcile two 
that are contending among themselves, 
placing himself in the midst, and setting 
the one on the right hand, and the other 
on the left, unites them in friendship ; so 
He, uniting the human with the Divine 
nature, made unbroken and indissoluble 
peace. 



APOSTOLIC CONSTITUTIONS. 



OvSe ydp roj Ttavroupdropi 
SecS TtpodEX^Elr Edriv, tav jiiij did 
Xpi6rov. — L. 2, c. 28, p. 244, T. 2, 
Cotel. 



For neither is it possible to come to 
Almighty God, but through Christ. 



Century VI. 



PROCOPIUS GAZAEUS. 



Ad hunc [Christum] respiciamus, et 
liberabimur ab consortio et cohabitatione 
malorum, caesis affectibus putridis et feti- 
dis. — In Exod. 8 : 6, col. 553, 554, Pat. 
Gr. T. 87. 

Nam semper est nobis [Christus] pra- 
esto, et vocatis parat viam, ut per eam ad 
Patrem ingredi possint, agens partes me- 
diatoris et arbitri. Imposibile namque 
est, ut appropinquemus Deo Patri citra 
opem mediatoris et arbitri Christi. — In 
Exod. 24, col. 633, 634. 



Let us look to Christ, and we shall 
be liberated from the fellowship and co- 
habitation of evils, the putrid and foul 
affections having been cut off. 

For Christ is always present to us, 
and prepares the way for those that are 
called, that through it they may enter to 
the Father, acting the part of a Mediator 
and Arbiter. For it is impossible for us 
to approach God the Father without the 
aid of the Mediator and Arbiter Christ. 



THE CATHOLIC FAITH. II3 

Century IX. 

AGOBARDUS, BISHOP OF LYONS. 

Quod inter I )eum et homines nullus No other Mediator is to be sought for 

sit aHus mediator quaerendus, nisi ille qui between God and man, than He Who is 

Deuij et homo est. — Lib. contr. superstit, both Cod and man. 
eorum, etc., c. 3, p. 226. 



Chapter IIL 

One of the greatest arguments which the CathoHc writers objected 
against the Arians, in proof of the Divinity of our Saviour, was that 
C^hrist was everywhere invoked as a Mediator, and that Christians placed 
their hopes in Him, affirming that if He were a mere man or. creature, 
no such honors would be paid Him, inasmuch as worship is only due to 
the Divine nature, and Scripture judges him accursed that puts his trust 
in man. St. Hilary sharply rebukes the impiety of certain Arians who 
inconsistently worshiped Christ, though accounting Him a mere creature. 
How easily could the Arians have retorted, had Saint worship or any- 
thing akin to it existed in those early ages, by saying : Yet you invoke 
the Saints and ask them to intercede for you as mediators, and they, as 
yourselves will readily admit, are but creatures. But as we nowhere 
read that the Arians did ever bring this pertinent objection against the 
Catholics, we infer that they had no occasion to charge the worshipers 
of Him Who i^ God with inconsistency. 

Century III. 

ORIGEN, PRIEST OF ALEXANDRIA. 

"Eva ovv Qsov, &?? dTtodsdooHa- We worship, therefore, one God, the 

uev, Tov narspa xai rov T'lov Father and Son, as we have explained; 

SepaTtEvof-iev • xai jusvsi rjiiiv 6 and therefore there remains to us against 

Ttpo^. rov^ aWoVi arEvrj'i Xoyo'i • others the powerful reason : we do not 

xai OX) rov e.vayxo'r, ye cpavera, &?? worship one who has lately appeared and 

TCpoTEpov ovK ovza, vTtEp^j p7]6KEvo- did not exist previously. 
l-iEv. — Contr. Cels., L. 8, c. 12, col. 1533, 
B., Pat. Gr. T. 11. 

Cognovit enim Jesus non solum quod For Joshua knew not only that Fie 

ex Deo est, sed quia Deus est. Non enim was from God, but that He was God. 

adorasset, nisi agnovisset Deum. Quis He would not have adored Him had he 

alius est princeps militiae virtutum Dom- not known that He was God. Who else 

ini, nisi Dominus noster Jesu Christus? — is the prince of the host of the Lord, but 

Hom. 6 in Jesu Nav., c. 2, col. 855, A., our Lord Jesus Christ? 
lb.. T. 12. 



114 



THE CATHOLIC FAITH. 



NOVATIAN, A PRIEST OF ROME. 



Si homo tantummodo Christus, quo- 
modo adest ubique advocandus, cum haec 
hominis natura non sit, sed Dei, ut adesse 
omni loco possit ? Si homo tantummodo 
Christus, cur homo in orationibus medi- 
ator invocatur, cum invocatio hominis ad 
praestandam salutem inefficax judicetur? 
Si homo tantummodo Christus, cur spes in 
ilium ponitur, cum spes in homine male- 
dicta referatur? — De Trin. c. 14, col. gog, 
Pat. Lat., T. 3. 



If Christ be only a man, how is He 
everywhere present to be invoked ; seeing- 
this is not the nature of man, but of God, 
to be able to be present in every place ? 
If Christ be only a man, why is a man in- 
voked as a mediator in prayer ; seeing the 
invocation of man to furnish deliverance 
is judged ineffectual ? If Christ be only a 
man, why is hope reposed in Him ; seeing 
hope in man is declared accursed ? 



Century IV. 

ATHAXASIUS, BISHOP OF ALEXANDRIA. 



Eixorooi 6 IlavXoi alzioDfiEvo'i 
Tovi "EXXrjra'i on ryv dpfioviav 
xai rrjv rdliv rrji M:ri6E(j0i Bsao- 
povvTS', ov diavoovvrai TCepi rov 
ev avry 8r]fj.iovpyov Xoyov • rd 
yap uri6}xara /ir/yvEi rov eavrcov 
Sr/juiovpyov iva di avrc^v uai rov 
dXrjhivdr Oeor roTjdoodi, uai Ttav- 
doovrai zrfi eH rd xvi6fj.ara Xar- 
peiai. — Contra. Arian. Orat. i, n. 12, 
p. 416, T. I. 

KridiiiX ydp xrij/iari ov 7tpo6- 
HvvEl, dXXd 8ovXo<^ dEdTtoTfjv, xai 
KTi6jj.a Geov. IJerpoi JuLev ovv o 
dit66roX(i<i 7tpo6hVvrj6ai CeXovca 
rov KopvTJXioi^ KGoXvEi, XsyGov 6ci 
udycD avfjpooTto'i tif.ii. "AyyEXo- 8a 
heXorra Ttpodxvvrjoai rdv. Icjrd- 
rr/y ev rij aTtoxaXvil-Ei, xojXve:, 
Xayojv • opa fx-i) • 6vv8ovX6i 6ov 
Eiui, xai ro3V a8EX(pc2y 6ov rdjv 
Ttpoq^r/rc^y , xai rojy T7/povvrojy 
rovi Xoyovi rov fjipXiov rovrov • 
tgS 0£(y 7tpo6xvy?]6oy. Ovx ovv 
Geov kdri /.loyov rd TtpodxvysieSar, 
xai rovro i6a6i xai avroi oi dy- 
ysXoi, on xav aXXajy rali 5ocazc 
v7tepxoo6iv • dXXd xri6}J.ara itdvrE^ 
el6i, xai ovx Ei6i rooy npodnvyov- 
pievooy, dXXd rc2y Ttpodxvyovvroov 
rov 8E67t6rrfy. — Contr. Arian. Orat. 2, 
n. 23, p. 4gi. 



Ver}' justly Paul rebukes the Gentiles, 
that beholding the harmony and order of 
the creation, they thought not of the 
Word, the Creator, in it (for the creature 
reveals its creator), that through them they 
might know the true God, and cease from 
the worship of the creature. 



For the creature does not worship the 
creature, but the servant his Lord, and the 
creature his God. Therefore the Apostle 
Peter forbids Cornelius wishing to adore 
him, saying : I also am a man. The 
Angel forbids John desiring to worship 
him in the Apocalypse, saying : See thou 
do it not : I am thy fellow-serv^ant, and of 
thy brethren the Prophets, and of those 
that keep the words of this book ; worship 
God. Therefore God alone is to be wor- 
shiped, and the Angels themselves know 
this, that though they surpass others in 
glor^', yet they are all creatures, and are 
not of the number of those who are to be 
worshiped, but of those who worship the 
Lord. 



THE CATHOLIC FAITH. 



115 



OvH (xr yovv EuEaro r?? Xafielv 
Ttcxfjd rov &EOV uai roov dyyiXGov , 
r) Ttapd Tivo'i vcSv aWoov HTidiad- 
TODv^ ovde dv Ei'itoi ti^, Sc^rj 601 6 
SEoi xai 6 dyyeXo<i, dXXd napd 
Ttarpo's xai rov viov, did rr)r avo- 
rr/ra uai Tt/v evoEidi; Sodiv. — Contr. 
Arian. Orat. 3, n. 12, p. 561. 

""AvdyHTj dk avTov<3 ovtgo Tvq)- 
XooBEvra'^i on f.iEv TCpoduvvovdi 
roj dyEvrjTQo^ KaravGori^EdOai rur 
yEvrjTov • on dh npodapxorrai vcS 
Ktidf-iariy dTto6rpeq)E6^1ai rov nri6- 
Tifv. — Atari ovr oi \4pEiavoi roi- 
(xvra Xoyitoi-iEvoi uai voovvrE<^, ov 
dvvaptOjuovdiv Eavrovi juErd rc3v 
'EXXr/VGoy ; uai ydp naHElv 01 , ojd- 
TtEp Hat oproi, ry xridei Xarpsv- 
ovdi Ttapd rov uridavra rd Ttdvra 
Seov. — Contr. Arian. Orat. 3, n. 16, 
P- 564- 

Ovdav ovv [Xpidro'^l diaq^spEi 
r)fi(Sy Hard rov avrwv Xoyov, c^dr- 
EL dvjUTtpodHvvEli rov dvQpooTtov 
rc3 Seco Xoycj xard rrjv kvoinrfdiVy 
dvjUTtpodxvvEi xai roii dyioii did 
rov kvoiKovvra kv avroli • xai 
TToJ? ovx droTtov ; — De incarnat. Verb. 
Dei (op. dubium), n. 3, p. 35, T. 2. 

Index Exput^ATORUs Hispanus. — 
In S. Athanasii opera ed. Basiliae, 1564. 
In indice dele sequentia. Adorari solius 
Dei esse. — Page 44. 

Editio Gr.-Lat. ex offic. Commelin- 
iana, 1601, Tom. i. — In indice delenda 
sequentia. Angeli non sunt, dele, non 
sunt adorandi. Non petendum quid ab 
eis. Angeli non sunt invocandi. Invo- 
catio nee Angelis, nee ullae creaturae corn- 
petit. Sancti non sunt adorandi, non in- 
vocandi. — lb. 

In Tom. 2, op. Athanas. — In indice 
sequentia deleantur. Adoratio cultus est 
soli Deo vero debitus. Non Angelis de- 
ferendus. Non homnibus. Adorari non 
debet quod nori est ejusdem naturae cum 
Deo.— lb. 



No one would pray to receive any- 
thing from Ciod and the Angels, or from 
any other creature ; — neither would any 
one say: May (iod and the Angel give 
thee ; — but from the Father and the Son, 
on account of their unity and single will. 



It is necessary for those who are so 
blind, to turn away from that which is 
made, seeing they worship what is not 
made ; and, on the other hand, to turn 
away from the Creator, seeing they wor- 
ship the creature. — Why, then, do not 
the Arians, thinking and contriving such 
things, number themselves with the Gen- 
tiles ? For they also, as well as the 
Gentiles, worship the creature instead of 
Ciod the Creator of all things. 



Christ differs in nothing, then, from 
us according to their opinion ; so that if 
you worship man together with Ciod the 
Word on account of the in-dwelling, wor- 
ship the Saints also on account of Him 
Who dwells in them. And how would 
this not be absurd ? 

Works of St. Athanasius, ed. Basil, 
1564. — Remove the following in the In- 
dex : It belongs to God alone to be adored. 

Edition Gr.-Lat. ex ofilic. Commelin- 
iana, 1601, T. i. — In the Index the follow- 
ing are to be removed : Angels are not, 
remove, are not to be adored. We are not 
to ask anything from them. Angels are 
not to be invoked. Invocation does not 
betit Angels, nor any creature. The 
Saints are not to be adored, nor invoked.' 

In Tom. 2, Works of Athanasius. — 
In the Index let the following be removed: 
Adoration is worship which is due to God 
alone. It is not to be transferred to 
Angels, nor to men. That ought not to 
be adored which is not of the same nature 
with (lOd. 



ii6 



THE CATHOLIC FAITH. 



HILARY, A ROMAN DEACON. 



Si erg^o soli Deo serviendum dicit, et 
Christo servire praecepit, in unitate Dei 
est Christus, nee dispar aut alter Deus ; 
quando cum soli Deo serviendum lex di- 
cat, communiter utique Christo serviens 
Deo placere praedicatur. — In Rom. 5 : 12, 
col. 92, B., Pat. Lat. T. 17, Op. Ambros. 



If, then, he says that we are to serve 
God alone, and commands us to serve 
Christ, Christ is in unity with God, nor is 
He an inferior or another God ; seeing- 
that when the Law says that we shall 
serve God alone, he is jointly said to please 
God that serves Christ. 



HILARY, BISHOP OF POICTIERS. 



Scisne nunc, haeretice, in quo spiritu 
dicas Christum creaturam ? Cum enim in 
anathemata sint, qui servierunt creaturae 
potius, quam Creatori ; Christum creatu- 
ram confitens, quid sis, intellige, qui non 
ignores, quin in maledicto sit religio crea- 
turae. — De Trin., L. 8, c. 28, p. 240, 
T. I. 



Dost thou not know now, O heretic, 
in what spirit thou callest Christ a creat- 
ure? For since they are accursed that 
have served the creature rather than the 
Creator ; understand what thou art, con- 
fessing Christ to be a creature, who art 
not ignorant that religion paid to a creat- 
ure is accursed? 



BASIL, BISHOP OF CAESAREA. 



Kai 6 de/36juEvo<i xai 6 Xarpsvaov 
ry HTidei vtapd toy HridavTa, ov 
TOD Qe(2 cpspEi dogav, dXXd roli 
KTi6)j.a6iy. "fLdre 6 nridjua Xey- 
oovTiy eira Ttpoduw^v, yvoopi- 
'"^Ezoa EavTov rrfv juLEpiSa jueB^ 75 
TEvdcErai. — Hom. in Ps. 28, n. 2, p. 
165, T. I. 

Ei fii} didioi Oeo^ 6 l^ioi, t'i 
dydyHr]<i Ttp66q)aTo'i • ei /.ly aXij- 
Oivoi, ipEv8i]^- El IJ.7) (pvdfi, SsdEi. 
\4dEf5(2r 8e 7tpodq)druii xai '^Evdsdi 
Kai jj.r) (pvdsi XarpEvEiv. Ovk ed- 
rai ydp doi, qr^di, 0£o? 7tp6dq>aTo'^. 
Kai 6 IlavXoi • \4XXd tote jiiiv 
OVK ezSoTES OsoVy EdovXsvdarE rof 
cpvdEi firj ovdi fiEol^. "H ddEf^Ei's oi 
ovTGO Xpidrw XarpEvorrES • ?} q)vd£i 
Kai dXE^ivoi (~)Ed', Kai evdEfjE'i. 
— Adv. Eunom., L. 4, n. i, p. 407, T. i. 

Ov ydp ravra, Fq)rj, BadiXsvi 
6 Efioi fJovXErai, ovSe xridjiia ri 
TtpodKVVEir dvExojJ-ai, Geov te 
KTidfia rvyx(^roor, xai Qeo^ Eivai 
KExXEvdfievo'i. — Ap. Greg. Naz. Orat. 
20 in Basil. Mag., p. 349, B., T. i. 



And whoso worships and serves the 
creature more than the Creator, does not 
give glory to Christ, but to creatures. So 
that whoever says the creature is anything, 
and then worships it, let him know his 
part in which he will be placed. 



If the Son be not eternal God, He 
will be necessarily recent ; if not true, 
false ; if not by nature, by adoption. But 
it is impious to worship those that are 
recent, and false, and not gods by nature. 
' For-, ' he says, ' there shall not be a recent 
God to thee.' And Paul says: But then, 
indeed, being ignorant of God, ye served 
those that by nature were not gods. Either 
they are impious who thus serve Christ, or 
by nature He is true God, and they are 
pious. 

For, he (Basil) said : My Emperor 
does not desire this ; neither can I hear 
to worship any creature, seeing that I am 
a creature of God, and am commanded to 
be a god. 



THE CATHOLIC FAITH, 



I I 



EPIPHANIUS, BISHOP OF CONSTANTIA. 



UftGorov £f)Gor(^ju£Vy itoioii rpo- 
Ttoii 6Hri6rai d rcapd 6oi did ri]<i 
XEc,E(sii ravTr/<s tijugojuevo's Qeo's ; Ttco's 
8€ an TtftodHwr/rdi edrai, si edrai 
Tron/To? ; — Ilay yap to Hridror 
ov TtpodKvrrfrdv, oJ? £q)rf. Ei Se 
oAojs TtpodHVVT^rdVy TtoXXcSv aXXoov 
vTtapxovTGoy KtidrooVj ovdev ar 
dioidEi TO Hai rjfidi /uErd tov £r6<3 
KvidTOv Td oXa TtpodxvrEiv dvv- 
dovXa ovTa, xai t^ avTg ay coy ^ 
T^<3 oyojuadiai vitoitEitTOKOTa. — 
Haer. 64, al. 44, c. 8, p. 532, ABC, T. i, 

Ov XaTpEVTEa da r/ HTidii. kXaT- 
psvdav ydp Tg XTidsi Ttapd Tor 
TtTidavTa, Hai EficopdvQrfdav. — Haer. 
74, c. 7, p. 895, B. 

Jid TovTo ydp Hai avToi ov 
TtpodKVvovjUEv Ttdr TO vTtofiEfirfKdi 
TTfv avTov TOV Oeov ovdiaVf did to 
/uovo) TtpsTtEiv TcS drvTtEvBvro) TO 
d£fia<i vEjuEir, IlaTpi tcS dyEryTco, 
Hai Ticp Tcp Eq avTQv, Hai dyico 
IlrEvjuaTi. — Haer. 76, confut. 27, p. 
974. B. 



First we say, how was He created 
who is honored by you as God through 
this word ? And how will He be ador- 
able, if He be created? — For no creature, 
as I have said, is to be worshiped, since 
there are many other created things, it 
would make no difference, should we also 
worship all other fellow-creatures with the 
one creature, which are also reckoned un- 
der the same name. 



But the creature is not to be served. 
For they have served the creature more 
than the Creator, and have become fools. 

Wherefore we also worship nothing 
that is inferior to the Divine nature, inas- 
much as it is proper for us to pay worship 
to Him alone Who is absolute, the un- 
begotten Father, and the Son Who is from 
Him, and the Holy Spirit. 



GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE 

Ovx '^va jiiEV opor EvdEftEia<i 
^yrfd6jJ.EBa TtpodnvvEiv TtaTspa nai 
viov Hai dyiov Ttvsvjua, tt)v juiav 
€r Toii Tpidi BEOTTjTd TE Hai Svva- 
Uiv, jurjd^ vTt£pd£fiovT£<iy iJ.rjd^ v7tod£- 
ftovTEi, — TO jXEv ydp ddvraTor, to 
Se ddEfi£<i. — Orat. 14, orat. 3 de pace, 
p. 221, A., T. I. 



Shall we not observe one rule of piety 
to worship the Father, and the Son, and 
the Holy Spirit, the one Godhead and 
power in three Persons, worshiping noth- 
ing above or below Them, — for the former 
would be impossible, the latter impious ? 



^AXX' El JUEV KTidjua, 7t(3<i Eli avTo 
TtidTEvojiEv ; 7} £v avT(S teXeiov- 
juEBa ; ov ydp tovtov kdTi nidTEv- 

ElV El's Tl, Hai TtEpi aVTOV TtldTEVEir. 
To flEV ydp EdTl QEoTTfTO's, TO dk 

Ttarroi 7tpdyjuaTo<i. — Orat. 37, de Sp. 
Sanct., p. 596, AB. 

— ^E^Eiv Qeov toy TtaTspa, 
Seov tov vior, Qeov to UrEvjua to 
dyiovy TpEi<3 idioTTfTaSy BEOTrjTa 
ixiav y H. T. X. — Ei fxkv ydp ov itpod- 



But if He is a creature, how do we 
believe in Him ? or how are we perfected 
in Him ? For to believe in a thing, and 
to beheve about a thing is not the same 
thing. The one accords with the God- 
head, the other with anything. 

— We worship God the Father, God 
the Son, God the Holy Ghost, three Prop- 
erties, one Godhead, etc. — For if the Spirit 
is not to be adored, how does He make 



ii8 



THE CATHOLIC FAITH. 



Hvyr/rov [to Ttvavjiia], ttgj? t-.jue fjfol 
6id rov fiiaTCTidjuaro's ; el de 7tpo6- 
Hvrr/ror, ttS'5 ov 6s7rr6v ; si ds dETt- 
T(')v, TTQj^ OV Seo' ; — lb., p. 6og, BCD. 



me g^ods through Baptism? But if He is 
to be adored, how is He not to be wor- 
shiped ? But if He is t:) be worshiped, 
how is He not CJod ? 



(GREGORY, BISHOP OF NYSSA. 



OvSev T(£y did HTidEoa'. y Eyovo- 
TGDV 6£/Jddjuior Eivai roli drSpooTtoiS 
6 Beioi EvojuEOsrrjdE X6yo<^ • gdS eh 7td- 

dt}<i f.llHpOV $Eiv kdri Tfji BEOTCVEVd- 

Tov ypaqjTi'i to toiovto fia^Eiy, 
'O Moovdjf'sf al TtXauE'i, o rojuoi, o'l 
KaBEc7J<s Ttpoqjyjrai, rd EvayyEXaia, 
T(2r difodToXGor Td doyjuaTa Ttdv- 
Tair, ETtidrji dnay opEvovdi to itpo'i 
T7)v HTidiv (iXeitEiv. — Contr. Eunom. 
orat. 5, p. 572, T. 2. 

Index Expur(;atorius Hispanus. — 
Creg. Nyss., Op. ed. Basil, 1553, 1564. 
Ex Indice item dele, Adoranda est sola 
Trinitas. — Page 470. 



The Divine Word has decreed that 
nothing that exists by creation is to be an 
object of worship to men, as we may learn 
from almost all the inspired Scripture. 
Moses, the Tables, the Law, the Prophets 
in order, the Ciospels, the decrees of sill the 
Apostles, equally forbid us to look to the 
creature. 



Works of Greg. Nyss., ed. Basil, 1553, 
1564. — From the Index remove likwise : 
The Trinity alone is to be adored. 



AMBROSE, BISHOP OF MH^AN. 



Sed si alienum [Christum] putant, cur 
adora:nt eum, cum scriptum sit : Neque 
adorabis Deum ahenum ? Aut si non 
adorant, fateantur, et fmis est ; ne quem 
sub religiosi nominis professione decipi- 
ant. — De fide, L. i, c. 11, n. 6g, col. 544, 
Pat. Lat. T. 16. 

Prohibet itaque me Paulus creaturae 
servire, et Christo admonet serviendum. 
\on ergo creatura Christus. Paulus, in- 
quit, servus Jesu Christi. Et bonus ser- 
vus qui Dominum recognoscit, ipse crea- 
turae .lervire nos prohibet : quemadmodum 
ergo Christo ipse serviret, si creaturam 
Christum putaret ? Aut igitur desinant 
colere quem creaturam appellant, aut de- 
sinant quem colere se simulant, dicere 
creaturam ; ne sub appelatione cultorum 
sacrilegia graviora committant. — lb., L. I, 
c. 16, n. 104, col. 552. 



But if they think Christ an alien, why 
do they adore Him, seeing it is written : 
Neither shalt thou adore a strange God? 
Or, if they do not adore Him, let them 
confess it, and there is an end to this mat- 
ter ; lest they deceive some one under the 
profession of a religious name. 

Paul prohibits me, therefore, from 
serving the creature, and admonishes me 
to serve Christ. Christ, therefore, is not 
a creature. ' Paul,' he says, 'a servant of 
Jesus Christ.' And the good servant that 
knows his Lord, he forbids us to serve the 
creature. How, therefore, would he serve 
Christ if he thought Christ was a creature ? 
Either, then, let them cease to w^orship 
Him Whom they call a creature, or let 
them cease to call Him a creature Whom 
they feign they worship ; lest under the 
appellation of worshipers, they commit 
greater sacrilege. 



THE CATHOLIC FAITH. 



Si igitur creator est Spiritus, non est 
utique creatura ; creaturam enim Aposto- 
lus creatoremque divisit dicens : Servierunt 
creaturae potius quam creator!. 

Simul creatori admonet servienduni, 
damnando eos qui serviunt creaturae, 
cum creatori servitium debeamus. — l)e 
Spirit. Sanct., L. 2, c. 5, n. 44, 45, col. 
7=^2. lb. 



If, then, the Spirit is a Oeator, He 
surely is not a creature ; for the Apostle 
separates the creature from the Creator, 
saying: They have served the creature 
rather than the Creator. 

At the same time he admonishes us 
to serve the Creator, by condemning those 
that serve the -creature, since we owe 
service to the Creator. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



Ov yap eiTiEVf eiS rd ovo/xa 
avTov f5ditri6ai • a/1/1% ^ETtiHaXsdaju- 
eyoS TO ovojua rov Xpidrov- rovroj 
6e Seikvvvto'^ edriv dvrov 0e6v 
ovTCC' ov yap svt ezEpov riva eiti- 
HaXedadQai, el jut) rov Qeov. — Hom. 
47 in Act., c. 3, p. 398, E., T. 9. 



For he did not say : Baptize in H is 
name, but, ' Invoking the name of Christ.' 
By this it is shown that He is God, for it 
is not lawful to invoke any one else but 
God. 



DIDYMUS, BISHOP OF ALEXANDRIA. 



El enqjEvyEiv to EyHXrfjj.a Trj<s 
MTi6juaToXaTpEiai Tod's TtidtEvov- 
rai T(2 Ti(2 napEyyva IlavXo's, eti 
Se nal dfisoVs dnoKaXEi zovi itpo 

TOVTOV EKTOi TOV Tlov TOV OeoV 

Mai IlaTEpa /iiovov EyvoDHoTai- ov 
HTidjua 6 GEoi Aoyoi. — De Trinit., 
L. 3, c. 2, n. 14, col. 792, 793, CA., Pat. 
Gr. T. 39- 

El TtpodHVVEiTai Ttap dyysXoav 
[i)z6c], Ttoj? ovH d^ioi uai Ttap dv- 
rpaaitcjov ■ El dk itpodHWEiTai, ov 
Hzidjia. TEhE6Tti6Tai yap fiif itpo6- 
HvvElv fjEo7<, ETtEidr/ nridiiaza. — lb., 
L. 3. c. 2. n. 30, col. 797, 800. CA. 



If Paul answers those that believe in 
the Son, that they escape the charge of 
worshiping the creature, and moreover 
calls those atheists who before knew God 
the Father only without the Son ; God the 
Word is not a creature. 



If the Son is worshiped by Angels, 
how is it not proper that he should be by 
men ! But if Fie is worshiped, He is not 
a creature. For it has been ordained by 
the Law that we should not worship gods, 
since thev are creatures. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Ideoque divine ac singulariter in Ec- 
clesia catholica traditur, nullam creaturam 
colendam esse animae (libentius enim lo- 
quor his verbis quibus mihi haec insinuata 
sunt), sed ipsum tantummodo verum, quae 
sunt, omnium Creatorem. — De quant, an- 
imae, c. 34, n. 77. col. 1077, Pat. Lat.T. 32. 



Therefore it is divinely and singularly 
delivered in the Catholic Church, that no 
creature is to be worshiped by the soul, 
(for 1 speak more freely by these words 
whereby these things have been insinuated 
to me,) but He only Who is the true Cre- 
ator of all things that are. 



I20 



THE CATHOLIC FAITH, 



Ad summam tamen, ne te hoc lateat, 
et in sacrilega convicia imprudentem tra- 
hat, scias a Christianis catholicis, quorum 
in vestro opido etiam ecclesia constituta 
est, nullum coli mortuorum, nihil denique 
ut numen adorari, quod sit factum et con- 
ditum a Deo, sed unum ipsum Deum qui 
fecit et condit omnia. — =^Ep. 17 ad Maxim. 
Madaur, n. 5, col. 85, lb. T. 33. 

Itaque quisquis in homine spem pos- 
uerit, etiam quem justum et innocentem 
novit, maledictus est. Unde et Apostolus 
Paulus eos qui dicebant se Pauli esse, 
objurgat, et dicit : Numquid Paulus pro 
vobis crucifixus est? — Contr. Lit. Petil., 
L. I, c. 3, n. 4, col. 248, lb. T. 43. 

Maledictum plane legis Photinus 
evadere non potest, quia spem suam ha- 
bet in Christo, quem tantum hominem 
dicit, cum legat, Maledictus homo qui 
spem habet in homine. — Non ergo homo 
tantum est, in quo spem habere docemur ; 
quia vana spes in homine est. — Quaest. 
Vet. et Nov. Test., q. 91, ex Nov. Test, 
(op. spurium), col. 2285, lb. T. 35. 

Si natura Deus non est FiHus, sed 
creatura ; nee colendus est omnino, nee 
ut Deus adorandus, dicente Apostolo, Et 
coluerunt et servierunt creaturae potius 
quam Creatori. — Serm. 246 (op. spurium), 
n. 5, col. 22CO, lb. T. 39. 



In a word, nevertheless, lest this may 
escape you, and draw you rashly into sac- 
riligious abuse, you may know from the 
Catholic Christians, who have a church 
established in your town also, that no dead 
man is worshiped, and nothing, in short, 
is adored as a divinity which was made 
and fashioned by God, but the one God 
Himself Who made and established all 
things. 

Therefore whoever places his hope in 
man, even in him whom he knows to be 
just and innocent, is accursed. Whence 
also the Apostle Paul rebukes those who 
said that they were of Paul, and says : 
Was Paul crucified for you ? 

Photinus plainly cannot escape the 
curse of the Law, because he places his 
hope in Christ, Who, he says, is only a 
man, since he reads : Cursed is the man 
that places his hope in man. — He is not 
man only, therefore, in Whom we are 
taught to have hope ; because hope in 
man is vain. 



If the Son be not God by nature, but 
a creature, He is neither to be worshiped 
at all, nor to be adored as God ; the Apos- 
tle saying, And they have worshiped and 
served the creature rather than the Cre- 
ator. 



Century V. 
CYRIL, BISHOP OF ALEXANDRIA. 



avrov [vidv'\ aivai uvpiov, ddefic^i 
kXeyx^V^V ^^^ xvpiov Xayoar xai 
7CpodKVV(2r or ov cp^i Sjuoovdiov 
Eivai roj QecS xai itarpi, xai nrid- 
fjcxTi f.idXXor 7} Se(^ uard qjvdiv 
XarpEVEii. — Kai on ravry novy 
Sei TtpodKVVElr, dxovdi^ TtdXiv • 
Kvpior rov Geov 6ov Ttpodnvvr'/- 
6Ei<i, Kai avTQj uovop XarpEvdEi<i. Ei 
Toivvv did TO /uorov dyaSor Xe- 
yEdBai rov Seov xai nazEpa, eutie- 



If you grant and say that the Son is 
Lord, you are guilty of an impiety, both 
calling Him Lord and worshiping Him 
Whom you deny to be consubstantial with 
God and the Father, and serve the creat- 
ure rather than Him Who is God by 
nature. — And that this alone (the Deity) 
is to be worshiped, hear again : The Lord 
thy God shalt thou worship, and Him 
only shalt thou serve. If, therefore, be- 
cause God the Father is said to be good 
alone, the Son cannot be good as is the 



1 



THE CATHOLIC FAITH. 



12 



delrtxt Tov fivai (xya\j6<s 6 vioi ov- 
TGoi &55 6 narrjp, ucxi Sid to era 
XeyedQai Kvpiov nai Gsoi^ tov 
TCavEftay £X7te(j£(Tai tov ei'rai xv- 
pinc, uai Seoi 6 vio^, Hard rrfv zov 
voi]fj.aro<i aHoXovOicxv • tTgJ? ovv 
TtpoduvvsK TcS ^r'jTE Hvpicp jiir/re 
Seep ; — Thesau. Assert. 9, p. 6g, BD., 
T. 5. 

El jiiova) ^)£(» rcS Hard (pvdiv 
TO TtpodHVVFldBai itapd re ?}/U(^v 
uai dyyeXaav oqjeiXerai, hrepoo Se 
ovdevi, H(xi ecp'' r/juc^v jiiev reSeirai, 
Kvpiov rdv Geov 6ov 7Cpo6Hvvrj6Ei<i. 
dyyeXoi'i de ro nvev^a neXevei 
TtpodHvveiv rdv viov, — Oeoi apa 
edriv 6 Ttpodnvvavjiievoi VIS'S. — lb. 
10, p. 78, B. 

'Hixeli de, cso xparidre, cpaijjjiiev 
dv, ovXf (^'^ ^^ vevojtnxa'i, reQeo- 
TtoiTjxa/iiev avQpGOTtov, xair dv ovu 
ovra (pvdei Qeov dciovjuev itpod- 
Hwelv, H. r. \. — Contr. Jul., L. 6, p. 
203, AB. 



Father ; and because the Father alone is 
said to \<t Lord and God, the Son cannot 
be, according to the strain of reasoning. 
Lord and God ; how, therefore, do you 
worship Him who is neither Lord nor 
God? 



If adoration is due from us and Angels 
to Him alone Who is God by nature, and 
to no other, and it is ordained concerning 
us : Thou shalt worship the Lord thy God ; 
but the Spirit commands the Angels to 
worship the Son, — then the Son Who is 
worshiped is (>od. 



But we would reply, O Emperor, that 
we do not, as you think, make a man God, 
and dare to worship him who is not God 
by nature, etc. 



Century VI. 

FULGENTIUS, BISHOP OF RUSPE. 



Quod si Filius secundum divinitatem 
unus Deus cum Patre non esset, unius cum 
eo naturae utique non fuisset ; et si natu- 
rae alterius esset, creatura sine dubio es- 
set. Si autem creatura esset, serviendum 
ei sanctarum Scripturarum auctoritas non 
juberet sed potius prohiberet. In primo 
enim decalogi mandato, sicut unius Dom- 
ini Dei cultura servitusque manifestissime 
praecipitur, ita omni creaturae adoratio ac 
servitus a fidelibus exhibenda vehementis- 
sime prohibetur. — Et quia ipse Deus sibi 
soli praecipiens tantummodo serviendum, 
seque jubens a fidelibus adorandum, pror- 
sus interdixit ne quis auderet creaturam 
adorare, creaturaeque servire ; propterea 
in fine ilUus primi praecepti de omnibus 
quae creavit ita loquitur : Non adorabis 
ea, nee servies eis ; ego enim sum Dom- 
inus Deus tuus. 



But if the Son were not one God with 
the Father according to His Divinity, He 
would not be of one nature with Him ; 
and if He w^ere of another nature, without 
any doubt He would be a creature. But 
if He were a creature, the authority of the 
Holy Scriptures would not command us to 
serve Him, but rather forbid it. For in 
the first command of the l^ecalogue, as 
the worship and service of one Lord God 
is most manifestly commanded, so the ex- 
hibition of adoration and service to any 
creature is most strongly forbidden. — And 
because God Himself, commanding service 
to Himself alone, and commanding the 
faithful to adore Him alone, wholly inter- 
dicted that any one should dare to adore 
the creature, and serve the creature ; He, 
moreover, at the end of that first precept, 
thus speaks of all things which He had 
created : Thou shalt not adore them, nor 
serve them ; for I am the Lord thy God. 



I 22 



THE CATHOLIC FAITH. 



Veritatem Dei tenere est unum Deum 
colere ; veritatem Dei in mendacium con- 
vertere est creaturae servire. — Ep. 8 ad 
Donat., c. 4, n. 9, lO, col. 364, 365, Pat. 
Lat. T. 65. 

Una quippe Veritas unius veri Dei, 
imo una Veritas, unus verus Deus, non 
permittet servitutem atque culturam veri 
Dei creaturae conjungi. Vera quoque re- 
ligio, excepto uno vero Deo, nullo Deo 
sinit culturae ac servitutis obsequium a 
tidelibus exhiberi. — lb., c. 5, n. 12, col. 
365, 366. 

Unde certum est, vera fide caritateque 
sincera, nee dominis quempiam posse ser- 
vire, nee diis. Unus est enim Deus de- 
orum, et Dominus dominorum : qui prop- 
terea solus est colendus quia solus est 
naturaliter verus Dominus Deus, qui est 
Trinitas, Pater et Filius et Spiritus Sanctus. 
— De Incarnat., n. 10, col. 579. 



To worship one (lod is to hold the 
truth of God ; to serve tjie creature is to 
turn the truth of God into a lie. 



There is one truth surely of the one 
true God, yea, the one truth, the one true 
God, does not permit the service and wor- 
ship of the true God to be joined to the 
creature. The true religion also does not 
allow the homage of worship and service 
to be shown by the faithful to any god but 
the one true God. 

Wherefore it is certain that no one 
can serve lords or gods with true faith 
and sincere charity. For there is one God 
of gods, and Lord of lords : Who, more- 
over, alone to be worshiped, because He 
alone is by nature true Lord God, Who is 
the Trinity, the Father and Son and Holy 
Spirit. 



Century VIII. 
ANTONIUS MELISSA, A MONK. 



Omne quod creatum est, extra divinam 
naturam aut essentiam esse judicare edocti 
sumus : Eam vero sulummodo naturam, 
quae increata est, colere et venerari didici- 
mus, cujus nota et indicium est, nee un- 
quam coepisse, nee unquam deficere. — 
Sermo i, de fide, col. 116, E., T. 1, La B. 



We have been taught to judge every 
created being foreign to the L)ivine nature 
or essence ; but we have learnt to worship 
and venerate that nature only which is 
uncreated, whose distinguishing mark and 
character it is, to have neither beginning 
nor end. 



Chapter IA^. 

The Scriptures and the ancient Church plainly teach us that wor- 
ship is to be paid to God alone. To the ancient Catholic Church the 
Holy Trinity was the sole object of worship. The Saints and Martyrs 
were indeed highly honored and venerated ; and it was very proper that 
those who had contended for the faith and had sealed their confession 
with their blood, should be revered and cherished by all as the servants 
of God, who, after fighting a good fight on earth, had been made par- 
takers of the joys of Paradise. Gradually, excessive veneration of the 
Saints led to their invocation. The early opponents of the Christians 
accused them of worshiping Christ only, and it is not till the middle of 
the fourth century that Pagan writers, as the Emperor Julian, Libanius, 



THE CATHOIJC FAITH. ' I 23 

Maxim US Maduarensis and others, accuse them of paying the same 
honors to dead men, saints and martyrs, which the Fathers stoutly 
denied. 

The greater part of the testimonies cited by Roman Cathohc writers 
in proof that invocation of the Saints and Martyrs existed in the ancient 
Church, are those which assert that the Saints pray for us. Several 
passages of this kind occur in the writings of the early Fathers (in St. 
Augustine, for instance), particularly in their sermons at the festivals of 
the Saints, where a pious wish is expressed that we may be benefited by 
their prayers. But in that early age no prayers were ever offered to 
them, or requests made to them to pray for us. There is a great differ- 
ence between the Saints praying for us and our praying to them. They 
may make a general intercession for us to God, because their condition 
is such that they have no knowledge of what is passing on earth, but 
can only pray that their friends on earth may be made partakers of the 
same joys that they are. Bishop Bull was of this opinion. "That the 
saints departed," says he, "do offer up their prayers to God for us — if 
it be understood of the intercession of Saints in general — we deny it 
not. But this is no reason why we should pray to them to pray for us. 
Nay, on the contrary, if the deceased Saints do of their own accord, and 
out of their perfect Charity pray for us, what need we be so solicitous 
to call upon them for their Prayers, especially when our Reason and 
Scripture also tell us that we are out of their hearing, and that they dp 
not, cannot know our particular wants and necessities." — Answer to the 
Bishop of Meaux's Queries, § 3, p. 260. (Paged in continuation of 
Hicks' Letters to a Popish Priest.) 

The ancient Liturgies, instead of containing prayers to the Saints, 
contain prayers for the Saints, including the Apostles and the Blessed 
Virgin. 

SCRIPTURE. 

King James' Version. Dotiay Version. 

Exod. 20 : 3. Thou shalt have no Exod. 20 : 3. Thou shalt not have 

other gods before Me. strange gods before Me. 

Ps. 18 : 2, 3. The Lord is my rock, Ps. 17 : 3, 4. The Lord is my firma- 

and my fortress, and my dehverer ; my ment, my refuge, and my dehverer. My 

God, my strength, in Whom I will trust ; God is my helper, and in him will I put 

my buckler, and the horn of my salvation, my trust. My protector and the horn of 

and my high tower. my salvation, and my support. 

I will call upon the Lord, Who is Praising I will call upon the Lord : 

worthy to be praised : so shall I be saved and I shall be saved from my enemies, 
from mine enemies. 



124 



THE CATHOLIC FAITH. 



lb. 38 : 15. For in Thee, O Lord, 
do I hope : Thou wilt hear, O Lord my 
God. 

lb. 46 : I. God is our refuge and 
strength, a very present help in trouble. 

lb. 50 : 14, 15. Offer unto God 
thanksgiving ; and pay thy vows unto the 
Most High : 

And call upon Me in the day of 
trouble : I will deliver thee, and thou 
shalt glorify Me. 

lb. 55 : 22, Cast thy burden upon 
the Lord, and He shall sustain thee : He 
shall never suffer the righteous to be 
moved. 

lb. 57 : 2. I will cry unto God most 
high ; unto God That performeth all things 
for me. 

lb. 73 : 25. Whom have I in heaven 
but Thee ? And there is none upon earth 
that I desire besides Thee. 

lb. 79 : 9. Help me, O God of our 
salvation, for the glory of Thy name ; and 
deliver us, and purge away our sins, for 
Thy name's sake. 

lb. 121 : 1, 2. I will lift up mine 
eyes unto the hills, from whence cometh 
my help. 

My help cometh from the Lord, Which 
made heaven and earth. 

Is. 45 : 21. Tell ye, and bring them 
near ; yea, let them take counsel together : 
who hath declared this from ancient time ? 
who hath told it from that time ? have not 
I the Lord ? and there is no God else be- 
side Me ; a just God and a Saviour ; there 
is none beside Me. 

Joel 2 : 32. And it shall come to 
pass, that whosoever shall call on the 
name of the Lord shall be delivered. 

Matt. 4 : 10. Then saith Jesus unto 
him. Get thee hence, Satan : for it is writ- 
ten. Thou shalt worship the Lord thy 
God, and Him only shalt thou serve. 



lb., 37 : 16. For in Thee, O Lord, 
have I hoped : Thou wilt hear me, O Lord 
my God. 

lb., 45 : 2. Our God is our refuge 
and strength : a helper in troubles, which 
have found us exceedingly. 

lb., 49:14, 15. Offer to God the 
sacrifice of praise : and pay thy vows to 
the Most High. 

And call upon Me in the day of 
trouble : I will deliver thee, and thou 
shalt glorify Me. 

lb., 54 : 23. Cast thy care upon the 
Lord, and He shall sustain thee ; He shall 
not suffer the just to waver forever. 

lb., 56:3. I will cry to God the 
Most High ; to God Who hath done good 
for me. 

lb., 72:25. For what have I in 
heaven ? and besides Thee what do I de- 
sire upon earth ? 

lb., 78:9. Help us, O God, our 
Saviour ; and for the glory of Thy name, 
O Lord, deliver us : and forgive us our 
sins for Thy name's sake. 

lb., 120 : I, 2. I have lifted up my 
eyes to the mountains, from whence help 
shall come to me. 

My help is from the Lord, Who made 
heaven and earth. 

Is. 45 :2i. Tell ye, and come, and 
consult together : who hath declared this 
from the beginning, who hath foretold this 
from that time ? Have not I the Lord, 
and there is no God else beside Me ? A 
just God and a Saviour, there is none 
beside Me. 

Joel 2 : 32. And it shall come to 
pass, that every one that shall call upon 
the name of the Lord shall be saved. 

Matt. 4 : 10. Then Jesus saith to 
him : Be gone, Satan : for it is written. 
The Lord thy God shalt thou adore, and 
Him only shalt thou serve. 



THE CATHOLIC FAITH. 



12 



lb. 6 : 6. But thou, when thou pray- 
est, enter into thy closet, and when thou 
hast shut the door, pray to thy Father 
Which is in secret ; and thy Father which 
seeth in secret shall reward thee openly. 

lb. II : 2S. Come unto Me, all ye 
that labour and are heavy laden, and I 
will give you rest. 

Mark I2 : 2g. And Jesus answered 
him, The first of all the commandments 
is. Hear, O Israel : The Lord our God is 
one Lord. 

Luke II : 2. And He said unto them. 
When ye pray, say, Our Father Which art 
in heaven, etc. 

John 10:9. I am the door : by Me 
if any man enter in, he shall be saved, and 
shall go in and out, and find pasture. 

lb. 17:3. And this is life eternal, 
that they might know Thee the only true 
God, and Jesus Christ, \Vhom thou hast 
sent. 

Acts 2 : 21. And it shall come to 
pass, that whosover shall call on the name 
of the Lord shall be saved. 

lb. 7 : 5g. And they stoned Stephen, 
calling upon God, and saying. Lord Jesus, 
receive my spirit. 

lb. 10 : 25, 26. And as Peter was 
coming in, Cornelius met him, and fell 
down at his feet, and worshiped him. 

But Peter took him up, saying, Stand 
up ; I myself also am a man. 

Rom. I : 25. Who changed the truth 
of God into a lie, and worshiped and 
served the creature more than the Creator, 
Who is blessed forever. Amen. 

Ephes. 3 : 14. For this cause I bow 
my knees unto the Father of our Lord 
Jesus Christ. 

PhiHp. 4:6. Be careful for nothing ; 
but in everything by prayer and supplica- 
tion with thanksgiving let your requests 
be made known unto God. 



lb. 6:6. But thou when thou shah 
pray, enter into thy chamber, and having 
shut the door, pray to thy Father in secret ; 
and thy Father Who seeeth in secret will 
repay thee. 

lb. 11:28. Come to Me, all you- 
that labour, and are burdened, and I will 
refresh you. 

Mark 12 : 29. And Jesus answered 
him: The first 'Commandment of all is, 
Hear, O Israel : the Lord thy God is one 
God. 

Luke II : 2. And He said to them : 
When you pray, say : Father, hallowed be 
Thy name, etc. 

John 10 : 9. I am the door. By Me 
if any man enter in, he shall be saved : 
and he shall go in, and go out, and shall 
find pasture. 

lb. 17 : 3. Now this is eternal life : 
That they may know Thee, the only true 
God, and Jesus Christ, Whom thou hast 
sent. 

Acts 2 : 21. And it shall come to 
pass, that whosoever shall call upon the 
name of the Lord shall be saved. 

lb. 7 : 58. And they stoned Stephen, 
invoking, and saying : Lord Jesus receive 
my spirit. 

lb. 10 : 25, 26. And it came to pass, 
that when Peter was come in, Cornelius 
came to meet him, and falling at his feet 
adored. 

But Peter lifted him up, saying : Arise, 
I myself also am a man. 

Rom. I : 25. Who changed the truth 
of God into a lie : and worshiped and 
served the creature rather than the Cre- 
ator, Who is blessed forever. Amen. 

Ephes. 3 : 14. For this cause I bow 
my knees to the Father of our Lord Jesus 
Christ. 

Phihp. 4:6. Be nothing solicitous : 
but in everj'^thing by prayer and supplica- 
tion with thanksgiving let your petitions 
be made known to God. 



26 



THE CATHOLIC FAITH. 



Coloss. 2 ; iS. Let no man beguile 
you of your reward in a voluntary humility 
and worshiping of angels, intruding into 
those things which he hath not seen, vainly 
puffed up by his fleshy mind. 

James 1:5. If any of you lack wis- 
dom, let him ask of God, that giveth to 
all men liberally, and upbraided not ; and 
it shall be given him. 

Rev. 19 : 10. And I fell at his feet to 
worship him. And he said unto me, See 
thou do it not : I am thy fellow-servant, 
and of thy brethren that have the testi- 
mony of Jesus : worship Cod : for the tes- 
mony of Jesus is the spirit of prophecy. 

lb. 22 : 8, 9. And I John saw these 
things, and heard them. And when I had 
heard and seen, I fell down to worship 
before the feet of the Angel which showed 
me these things. 

Then saith he unto me, See that thou 
do it not : for I am thy fellow-servant, and 
of thy brethren the prophets, and of them 
which keep the sayings of this book : wor- 
ship God. 



Coloss. 2 : 18. Let no man seduce 
you, willing in humility, and religion^ of 
angels, walking in things which he hath 
not seen, in vain puffed up by the sense 
of his flesh. 

James 1:5. But if any of you want 
wisdom, let him ask of God, Who giveth 
to all men abundantly, and upbraideth 
not : and it shall be given him. 

Apoc. 19 : 10. And I fell down be- 
fore his feet to adore him. And he saith 
to me : See thou do it not : I am thy 
fellow-servant, and of thy brethren who 
have the testimony of Jesus. Adore God. 
For the testimony of Jesus is the spirit of 
prophecy. 

lb. 22 : 8, 9. And I John, who have 
heard, and seen these things. And after 
I had heard, and seen, 1 fell down to 
adore before the feet of the Angel, who 
showed me these things. 

And he said to me : See thou do it 
not : for I am thy fellow-servant, and of 
thy brethren the prophets, and of them 
that keep the words of the prophecy of 
this book. Adore God. 



THE CATHOLIC CHURCH. 



Century I. 



H E R M A S 



Petens aliquid a Domino, ne dicas 
intra te : quo modo vero possum aHquid 
petere a Domino, et obtinere, quum sim 
peccator tantorum malorum in Dominum ? 
Noli hoc cogitare, sed ex totis praecordiis 
convertere ad Dominum. Pete sine dubi- 
tatione, et scies misericordiam Domini, 
quod non te derelinquet, sed petitionem 
animae tuae adimplebit. Non est enim 
I )eus sicut homines memores injuriarum ; 
sed est immemor injuriarum, et miseretur 
tigmenti sui. — Pastor, L. 2 ; Mandat. 9, 
p. 363- 



When thou asketh anything of the 
Lord ; say not within thyself ; but how 
can I ask anything of the Lord, and ob- 
tain it, seeing I am guilty of so great sins 
against the Lord? Do not think thus, 
but turn to the Lord with thy whole heart. 
Ask without doubting, and thou shalt 
know^ the mercy of the Lord, that He will 
not forsake thee, but will fulfill the re- 
quest of thy soul. For God is not as 
men, mindful of injuries ; but He forgets 
injuries, and has mercy upon His creature. 



THE CATHOLIC FAITH. 



27 



CLEMENS I., BISHOP OF ROME. 



IIff,6iXhooi.iEv ovv avrcp [Oecp] 
ev odioTT/ri ipvxrfi, dyvd<i xai djui- 
avvovi XSlftai ai'porrei npoi avrov, 
dya7t(^VTE<i rdr kitieiHrj xai evd- 
TtXayxoy navepa rfUc^Vy o? kHXoyij<i 
jiiepo^ t7roh/6ev aavrcS. — Ep. i ad 
Cor., c. 29, p. 92. 



Let us draw nigh, therefore, to God 
in holiness of soul, raising to Him chaste 
and unpolluted hands, loving our kind 
and merciful Father, who has made us the 
part of election to Himself. 



POLVCARP, BISHOP OF SMYRNA. 



'l~7ta/JaXe yovv ^lyir^zi^v zov 
vov 'HpcoSov Ttarspa, ddEXcpuv da 
"iXxr/i, arrvxEiv too dpxovri, c^6te 
jii?) dovrai avrov to 6(Sfxa Tacpij ■ 
/.ir/, qjrjdiv , d<p£rrEi zov kdravpao- 
/iievovy TOUT or dploovrai defJEdSai. 
Kai ravra EiTtov, vitofiaXXovroov 
xai evidxvovTGDv t(Sv 'lovdaiaov , o'l 
xai Err}p7}6av , jueXXovtgov r)ju(^v ex 
Tov Ttvpoi XafxfidvEiv dyvoovrtEi, 
oTi ovTE TOV Xpidrov TtoTE xataXi- 
TtElv dovTfdojdEBa, TOV vithp Trj<i rod 
Ttavroi X06/.10V rcSv dGo^ojuEVGOv 
doorrjpia'i TtaQovra djucojuov vTtep 
djiia/jrooXc^v, ovrs Erspov riva ds- 
fdEdSai. Tovrov juev ydp, vlov ovra 
rov Qeov, 7Cpodxvvovf.iEr • ruv<s Se 
lidprvpa<i, GD<i /.laBrjrd'i xai jj-i/.tr/rd'^ 
rov xvpioVj dyaitoDjiEv dcicoi, avExa 
Evvoia<i dvvTtEpfiXr^rov rrj<i eK rov 
I'Siov jiadiXea xai 8i8ddxaXoy • dov 
yeroiro xai r^fi&'i dvyxoivcovovS 
TE xai dvjjifxa%r]rdi yEVEdSai. — Act. 
Mart. Poly., c. 17, p. 290, et ap. Euseb., 
H. E., L. 4, c. 15, col. 257, A., Pat. Gr. 
T. 20. 



The devil, therefore, suggested to 
Nicetas, the father of Herod, and brother 
of Alee, to entreat the governor not to 
give up his [Polycarp's] body for burial, 
' lest,' he said, ' leaving the Crucified, they 
begin to worship the man.' And this they 
said at the suggestion and instance of the 
Jews, who also watched us while prepar- 
ing to take him from the lire ; not know- 
ing that we can never abandon Christ, 
who suffered, the just for the unjust, for 
the salvation of all in the world who shall 
be saved, nor worship any other. For 
Him we worship as being the Son of God ; 
but the martyrs, as disciples and imitators 
of our Lord, we justly love, on account of 
their unconquerable love for their King 
and Master ; of whom, would that we 
might be sharers and fellow-disciples. 



OBev Seov juev JiCOVOV Ttpod- 
XEvovjuEv. — Apol. I, n. 17, col. 353, 
Pat. Gr. T. 6. 

'0 ydp £z oXrji ry's xapdiai, xai 
£z oXtfi rrj<i idxvoi dyaTtcSv rov 
Seov, itXtfprj'i SEodefJov's yvoojj.rf'i 
vTtdpxoav, ovdsva dXXov ri/u-^dEi 



Century II. 

JUSTIN MARTYR. 

Wherefore we worship one God. 



For he that loves God with his whole 
heart, and his whole strength, being full 
of a pious judgment, will honor no other 
God, and will honor that Angel [Christ] 



128 THE CATHOLIC FAITH. 

'r)E6y Hcxl ayyEXov [Xpidrov] ex- at God's will, Whom the Lord God 
Eivov dv rif.n]6Ei Oeov fjovXojuErov, loves. 
rov dycxTtcsijiiEyov vtc^ avrov rov 
Kvpiov xai (-)eov. — Dial, cum Tryph., 
n. 93, col. 697. 

A/SddHOVTO^ djiia, on E7ti Qeov At the same time, he teaches that all 

ror Ttdvrcx 7t< irjdayra kXitfQeiv del ought to put their hope in God Who made 
Ttdvraiy xai itap' Ixfivov ixovox) all things, and from Him alone seek sal- 
6G0T7}piav xai f5o?'}'JEiay 'C.rjTElv. — vation and assistance. 
lb., n. 102, col. 713. 

There is one passage in Justin's writings which Roman CathoUcs 
adduce in favor of the worship of Angels : 

'ATOC EXElvov T£ \Qe6v\ xai But Him [God], and the Son, (pro- 

Tov Ttap' avrov Tlor kX^ovra xai ceeding from Him and teaching us, and 
didd^arra rjj.id'i ravra, xai rov the army of other good angels following 
rwi^ dWcsOv h.itofiEywv xai tto- Him, and made like unto Him,) and the 
jj-oioviievGDydyaBcSy dyyeXooy 6t- prophetic Spirit, we worship and adore. 
paroy, IIv.Ev,ud rE to npocprfrixdv 
6Ef56}J.EBa, xai 7rpo6xvvov/jf.y. — 
Apol. I, n. 6, col. 336, 337. 

But Roman Catholics interpret this passage differently, omitting 
the parenthesis and including the "army of good angels," with the Son 
as an object of divine worship. This would make the Holy Spirit the 
fourth in order of the objects of Christian worship. But in this same 
Apology St. Justin sa3'-s that the Son and the Holy Spirit occupy re- 
spectively the second and third place. 

Tiuy avrov rov oyrooi Seov Having learned that He is the Son of 

uaB6yTE<i, xai iv dEvrspa X&ipa the true God, and holding Him in the 

EXoyrE<^, IJvEvjud te Ttpoqjrfrixoy second place, and the prophetic Spirit the 

Ey rpiri^ rdcEi, on j.isrd Xoyov third in order, we will prove that with 

nfi^l-iEv^ dnodEicOfXEv, — lb., 1^ 13, reason we honor them, 
col. 348. 

Besides, Justin has just said above that the Christians worshiped 
God alone ; and it is evident from Irenaeus and other writers of that 
age that the worship of Angels had not been introduced into the Church, 
but heretics were taxed with it. St. Justin says that he received his 
faith from those who lived in Apostolic times, and, as we all know, the 
Apostles utterly repudiated any worship to any object but the Divine 
Being. If Justin's language admitted of the Roman Catholic interpre- 
tation, it would prove that Angels are to be worshiped with the same 
worship which is paid to the holy Trinity — the Latria — and this they 
themselves deny. The true sense of the passage is as translated above. 



THE CATHOLIC FAITH. 



129 



IRENAEUS, BISHOP OF LYONS. 



Et in unoquoque peccatorum et tur- 
pium operationum angelum assistere [di- 
cunt Caiani], et operantem audire auda- 
ciam et immundiciam inferre, id quod 
inest ei operationi, Angeli nomine dicere : 
O tu, Angele, abutor opere tuo : O tu, 
ilia Potestas, perficio tuam operationem. 
— Contr. Haer., L. i, c. 31, n. 2, col. 
705, Pat. Gr. T. 7. 

Populum autem qui credit Deo, jam 
non esse sub angelorum potestate, sed sub 
Domini : P^acta enim portio Domini popu- 
lus ejus Jacob, funiculum haereditatis ejus 
Israel. Et iterum Lystris Lyciae cum 
esset Paulus cum Barnaba, et a nativitate 
claudum in nomine Domini nostri Jesu 
Christi ambulare fecisset, et cum turba 
honorare eos vellet quemadmodum deos, 
propter admirabile factum, ait eis : Nos 
similes vobis sumus homines, evangeli- 
zantes vobis Deum, uti ab eis vanis simul- 
acris convertamini ad Deum vivum, etc. — 
lb., L. 3, c. 12, n. g, col. 903. 

Sic igitur manifeste ostendente Dom- 
ino, quoniam Dominus verus, et unus 
Deus, qui a lege declaratus fuerat (quem 
enim lex praeconaverat Deum, hunc 
Chrisus ostendit Patrem, cui et servire 
soli oportet discipulos Christi), etc. Plus 
autem potest super omnia Verbum Dei, 
qui in lege quidem vociferatur : Audi, 
Israel, Dominus Deus tuus Deus unus 
est, et : Diliges Dominum Deum tuum ex 
tota anima tua ; et : Hunc adorabis, et 
huic soli servies. — lb., L. 5, c. 22, n. i, 
col, 1182, 1183. 



And in every sinful and shameful 
operation, the Cainites say, an angel as- 
sists, and urges them to bold things, and to 
incur uncleanness, and they declare that in 
the name of the Angel, they do whatever 
is in this operation : O thou. Angel, I 
make use of thy work : O thou, that 
Power, I complete thy operation. 

But the people that believes in God, 
is not now under the power of Angels, 
but of the Lord. For His people Jacob 
was made the portion of the Lord, Israel 
the cord of His inheritance. And again, 
when Paul was at Lystra of Lycia (Ly- 
caonia) with Barnabas, and had made a 
man lame from his birth to w^alk in the 
name of our Lord Jesus Christ, and when 
the multitude would honor them as gods 
on account of the wonderful work, he says 
to them : We are men like unto you, 
preaching to you God, that ye should turn 
from these vain images to the living God, 
etc. 

Thus, therefore, our Lord manifestly 
showing that the true Lord, and one God, 
Who had been declared by the Law (for 
whom the Law had proclaimed God, Him 
Christ showed was the Father, Whom 
also alone the disciples of Christ ought to 
serve), etc. But the Word of God is more 
powerful over all things, Who indeed cries 
in the Law : Hear, O Israel, the Lord 
thy God is one God ; and : Thou shalt 
love the Lord thy God with all thy soul ; 
and : Him shalt thou adore, and Him only 
shalt thou serve. 



THEOPHILUS, BISHOP OF ANTIOCH. 



Ovds [e^or e6ri\ TtpoduvveidOai 
dXX^ TTf ^oroo ©E(S. — Ad Autolyc, L. i, 
n. II, col. 1041, Pat. Gr. T. 6. 

'0 JUEV ovv fJElo'^ rojiioi ov juovov 

KOOXVEI TO ELd0DXoi<i TtpodKVVElV, 

dXA.d Kai rdi'i 6Toix£io<ij rjXiw, k.t.X. 
— AXX? rj jnovcp re? ovroo^ ©ecS, xai 



Neither is it lawful to worship any 
one but God alone. 

The Divine Law, therefore, forbids 
not only idols to be worshiped, but even 
the elements, the sun, etc. But we must 
worship Him only who is truly God, and 



I ;o 



THE CATHOLIC FAITH. 



TtoiT/ryi TcSv oX.GOV XPV X.aTpEVFiv 
6v odiorrjTi Hap8ia<i >cai EiXiupive^ 
yvQonxi. — lb., L. 2, n. 35, col. 1108. 



the maker of the universe, with purity of 
heart and a sincere mind. 



TITUS FLAVIUS CLEMENT, BISHOP OF ALEXANDRIA. 



Tovrcor ovroo'i exovtgov, rovi 
"EXXrjva<i xPV 8id ro/iov xai irpocpr]- 
TcSv £Kjiiav6dr£ir f.ra jLiorov 6s- 
(jeiv Oeov, rov ovTGJ'S ovva Ttarro- 
Mpdropa'—'^lrom., L. 6, p. 695, D. 



These things being so, the Gentiles 
ought to learn through the Law and the 
Prophets to worship one God only, Who 
is truly omnipotent. 



TERTULLIAN, PRIEST OF CARTHAGE. 

What we worship is one God 



Quod colimus nos, deus unus est ; 
etc. — Apolog. , c. 17, p. 80, Pars i. 

Haec ab aho orare non possum, quam 
a quo scio me consecuturum, quoniam et 
ipse est qui solus praestat, et ego sum cui 
impetrare debetur, famulus ejus, qui eum 
solum observo, qui propter disciplinam 
ejus occidor, etc. — lb., c. 30, p. 102. 

Praescribitur mihi, ne quern alium 
deum dicam, ne vel dicendo non minus 
lingua quam manu deum fingam, neque 
alium adorem, aut quoquo modo venerer, 
praeter unicum ilium, qui ita mandat, 
quern et jubeor timere, ne ab eo deserar, 
et de omni substantia dihgere, ut pro eo 
moriar. — Contr. Gnost. Scorp., c. 4, p. 
227, Pars I. 

Nos unum deum colimus, quem om- 
nes, etc. — Ad Scap. c. 2, p. 248, Pars i. 

Simonianae autem magiae disciplina 
Angelis serviens, utique et ipsa inter idol- 
olatrias deputabitur et a Petro Apostolo in 
ipso Simone damnabitur. — De praescrip. 
haeret., c. 53, p. 23, Pars 3. 



These things I cannot ask in prayer 
from any other except Him from Whom 
I know that I shall obtain them, because 
He it is Who alone grants, and it is I 
that ought to obtain by prayer, I His 
servant, who reverence Him alone, who 
am killed for His religion, etc. 

I am commanded not to call any other 
one God, lest by speaking with my tongue, 
not less than with my hand, I might make 
a god ; nor adore, nor in any way venerate 
any other than that One only, Who thus 
commands, Whom also I am commanded 
to fear, lest I be deserted by Him, and to 
love Him with all my substance, so as to 
die for Him. 

We worship one God, whom all, etc. 

But Simon's system of magic, which 
gives service to angels, was in truth itself 
accounted among idolatries, and was con- 
demned by the Apostle Peter in Simon 
himself. 



Century III. 
ORIGEN, PRIEST OF ALEXANDRIA. 



"'AyyiXov'^ yap xaXedai fir, dra- 
Xaf56vTa<i vrfv vithp drSpaoTrov^ itEpi 
avT(Sv k7ti6Ti]jd7]y, ovn EvXoyov. — 
Contr. Cels., L. 5, c. 5, col. 1185, C, 
Pat. Gr. T. 11. 



It is not reasonable for us to invoke 
Angels, not having received a full knowl- 
edge about them, which is above man. 



THE CATHOLIC FyMTH. 



31 



^AXXd HCXL Tov^ tv r&> ovpavc^ 
dyyeXoVi ovSeH rwr dovXevorroov 
rcj MG0v6ea)<^ ro/no) Ttpodnvvai. — lb., 
L. 5, c. 6, col. 1188, I). 

El de XPV cYTtoXoyjjdadfiJai ?}jiias, 
titi6r]<i i-iy) 7tpo6KVV(;vrrcx'i dyyaX- 
ovt, Kcxi r'fXiov , k. r. X. — lb., L. 5, 
c. 10, col. 1193, B. 

Vi/l/V fdzGO next MTJpvHaS avrov 
eivai uai dXrjBc^i ovpaviovi dy- 
yeXov<i- Ttw'i ovv ovx^ x-oci ovroo 
rdv Krjpv666i^Evoy vit avrcSv Seov 
Hat rdv dyyaXXo^svov juovov jiidX- 
Xov TtpodHvvyreov r/ Tov<i nrjpvHa'i 
xai Tovi dyyeXovi avrov ; — lb., L. 
5, c. 12, col. 1200, B. 

Alf^V&p yap 7tpo6EVKr£ov rep kiti 
7td6i Gecp, xai Ttpodevxreor ys tgj 
Movoysvsl, Kai UpoororoKcp Ttddrji 
xridsGoi, H. r. X. — lb., L. 8, c. 26, col. 
1556, B. 

1166a) fieXziov, — ro aavrdr ijj.- 
7i:i6rev6ai roo kiti nd6i Of.cS, did 
rov rr}v roiavrr/v 7)jiiiv diSaOxa- 
Xiav vTCoBejdEvov ^Irjdov Xpidrov, 
xai die EHEivov airelv 7td6av fioj)- 
fJEiav, Kai (ppovpdv rijv dito dyicov 
dyyeXaov xai dixaicov, 'iv rjfid'-^ 
pv6covrai dno rcSv TtepiyEiGor dai- 
luovGov, X. r. X. — lb., L. 8, c. 60, col. 
160S, AB. 

Ut enim breviter, et omni in unum 
collecta definitione dicamus, adorare alium 
quempiam praeter Patrem, et Pllium, et 
Spiritura Sanctum, impietatis crimen est. 
— In Rom., L. i, c. 16, col. 863. C, 
lb., T. 14. 



But no one that observes the law of 
Moses, worships the Angels that are in 
heaven. 

But if it be necessary for us to give a 
reason, who equally (with the Jews) do 
not worship angels, and the sun, etc. 

But let it be granted that angels are 
His heralds and truly heavenly beings ; 
how, therefore, even then is not God 
alone. Who is heralded and announced by 
them, rather to be worshiped than His 
heralds and Angels? 



For we must pray to God alone, Who 
is over all things ; and we must pray also 
to the Only-begotten and First-born of 
every creature, etc. 

How much better to commit ourselves 
to God Who is over all, through Jesus 
Christ Who instructed us in this doctrine, 
and of Him to ask for every aid and pro- 
tection from the holy and just Angels, 
that they may liberate us from the earthly 
demons, etc. 



For, to speak briefly and in a collect- 
ive definition, to adore any other besides 
the Father, and the Son, and the Holy 
Spirit is an impiety. 



Contr. Cels., L. i, c. 26, col. 708, 709, CA.; lb., L. 8, c. 5, 13, col. 
1525, 1536; lb., L. 8, c. 56, col. 1601, B.; Horn. 6 in Jesu Nav., c. 2, 
col. 855, A., T. 12 ; Horn. 8 in Exod., c. 4, col. 354, 355, DA., lb. 



THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE. 



Nee relictis vanis superstitionibus re- 
ligio vera cognoscitur, ut qui Deus unus 
est omnibus, unus colatur ab omnibus et 
rogetur. 



Nor having abandoned vain supersti- 
tions is the true religion known, that He 
Who is the one God to all, may alone be 
worshiped and invoked by all. 



132 THE CATHOLIC FAITH. 

Ipsum denique audi loquentem, ip- In short, hear Him speaking, Him in- 

sum voce divina instruentem nos pariter structing and admonishing us with divine 

ac monentem. Dominum Deum tuum voice : Thou shalt adore the Lord thy 

adorabis, inquit, et ilH soH servies.^Ad God, he says, and Him only shalt thou 

Demet., c. 5, 6, p. 212, 213, serve. 

Century IV. 

LACTANTIUS. 

Religio et veneratio nulla alia, nisi No other religion and veneration is to 

unius Dei, tenenda est. — Instit., L. I, c. be retained, except that of the one Ciod. 
20, p. 69, T. I. 

Nesciunt enim, quantum sit nefas. For they know not what an impiety 

adorare aliud praeterqviam Deum. — lb., it is, to adore any other than God. 
L. 5, c. 18, p. 378. 

COUNCIL OF LAODICEA. 

'On ov dsl Xpi6riarovi tynara- Christians must not forsake the Church 

XsiitEiy Trjv kuKXrjdiav rod Osov of God, and go away, and invoke angels. 

Hat dmerai xai dyysXoVi ovoixd- and hold assembHes ; which is forbidden. 

'i,Eiv Hat dvvdcEii TtoiEiv, ditEp dnr}- If, therefore, any one be found devoted to 

yopEvrai. El' zii ovv EvpEQ^ ravr-^ this secret idolatry, let him be anathema, 

rj7 HEnpvfjLfiEVX} EidGoXoXazpEia 6x0- seeing that he has left our Lord Jesus 

Xd^Gov, adrco dvdOEjua, on Eyuars- Christ, the Son of God, and betaken him- 

XiTtE TOY Hvpior rifK^v '^If/dovv self to idolatry. 
Xptdror, Tor viov rov Qeov ual 
EidooXoXarpEia TtpodijXBEV. — Can. 35, 
p. 77, T. I, Bruns. 

This canon, which so plainly forbids the worship of Angels, has 
much exercised Roman Catholic controversialists. Some have endeav- 
ored to explain away its force, while others more dishonest have wilfully 
corrupted the text in the Latin copies by the change of a single letter, 
making the passage read "angulos" instead of "angelos" — ''angles" 
instead of "angels"; making complete nonsense of the passage. Mer- 
linus (Cone. Laod., c. 35, fol. 68, T. i), Crabbe (Cone. Laod., c. 35, fol. 
226, T. i), and Carranza (Cone. Laod., c. 35, p. 137) have been guilty 
of this fraud. But all the Greek copies, where no such corruption is 
possible, read ^^ dyyeXovi, angelos." The ancient Church knew of no 
other reading, and to her we appeal to decide the matter. 

Hadrian L, Bishop of Rome. — Let him be anathema, whosoever shall 

Ut anathema sit, quicunque relicta ec- presume, having left the Church, to wor- 
clesia, angelos colere, vel congregationes ship Angels, and assemble congregations, 
facere praesumpserit. — Epit. Canon, ex. 
can. Cone, Laod., c. 35, col. 573, BC, 
T. 8, L and C. 



THE CATH(J)l,IC FAITH. 



13, 



Photils, Bishop of Constantinople. 
-Kai Ttfpi dyyEXirwv. — Nemocan. 

■3'' 



And concerning the Angeliti. 



in Cone. Laod., tit. 12, c. 9, p. 132. 

See the testimony of Chrysostom, Theodoret, Zonaras, and Aris- 
tenus in their proper place. 



EUSEBIUS, BISHOP OF CAESAREA. 

If, therefore, the doctrine of Christ 
has in like manner lately ordained to all 
the nations to worship Him alone who 
was of old and the God of the friends of 
God before Moses, it is manifest that we 
are partakers of the same worship with 
them. 



Ei dij ovr TovTov avror ehei- 
vov Tov TtdXai, uai itpo MaodEGO'S 
fiEoq)iX(^v Qeov, Evayxoi Ttddi roii 
aOvEdiv 6 Xpidrov Xoyo'i ojxoioa'i 
EHEivoi? jiiovov EvdE/JEiv Sisrdqaro, 
TtEqjTfVEr oTtooi HoivGovoi yEyEvrj- 
jiiEOa Tt/i l'6rj<i avrcSv ekeivgov ev6e- 
/iEia<i- — De demonst. Evang., L. i, c. 5, 
col. 45, C, Pat. Gr. T. 22. 

^Ev roli Soy/.icxriHoi<3 T(Sv avrov 
Xoyaor TtapEiXyjcpajj-Ev Eivai rivaS 
l-iEtd TOV araordrGO Qeov dvvd/.iEi'i, 
ddoojudroVs rifv (pv6iv nai voEpd<, 
Xoyiud'^ TE HcXL Ttavapsrov^, tov 
7tajLif:ia6iA.£a xopEVov6a<:, ajv tzXel- 

OVi Hat JiiSXpi dvSp'sJTtGOV VEVJLiaTl 

TOV TtaTpd's Sid TivaS dooTrjpioVi 
oiKov ojxia'i dilE6TdX^ai • a? 8r} yvoo- 
pi^Eiv ual TifjLav KcxTd to jxsTpov 
Trj<i dzia'S sStddx^r/juEv, jj.6vcp tgo 
Ttau^adiXEi Sec^ Trjv 6E(id6f.iiov ti- 
firfv ditovif.iovTE'i. — lb., L. 3, c. 3, 



We have learned in the doctrines of 
his words that there are certain powers, 
after the supreme God, incorporeal by 
nature and inteUigent, rational and pos- 
sessed of every virtue, forming choruses 
about the Ruler of the Universe ; ven,- 
many of whom are sent even to men at 
the will of the Father, for certain salutary 
dispositions. These we have learnt to 
know and honor, according to the measure 
of honor due them, giving to God alone, 
the Ruler of the Universe, the honor of 
worship. 



col. 193, C. 

HILARY, A ROMAN DEACON 



Idcirco enim omnipotentia magnitu- 
dinis quanta sit Christi, et quam infinita, 
ab initio declaravit, ut doceret in ipso solo 
spem ponendam. — Ante omnes enim est, 
et cuncta in ipso constant, quia in om- 
nibus ipse primatum tenet ; ut si quis 
alicui elementorum aut angelorum, vel 
Potestatum devotum se debere esse putet, 
errare se sciat. — Unde Dominus ait Ju- 
daeis : Quia Moyses de me scripsit, Ita- 
que hie unus audiendus est et colendus, 
nee ad hunc aestimandus est quisquam ; 
quia qui caput tenet, reUquam partem 
subjectam habet. — In Coloss. i : 23, 24, 
col. 425, 426, in Op. Ambros., Pat. Lat. 
T. 17. 



For on this account he declared from 
the beginning how great and how infinite 
is the omnipotence of Christ's greatness, 
that he might teach that hope is to be 
placed in Him alone. — For He is before 
all things, and all things consist in Him, 
because He hath the pre-eminence in all 
things ; so that if any one thinks that he 
ought to be devoted to any of the Angels or 
Powers, let him know that he errs. Where- 
fore our Lord says to the Jews : Moses 
wrote of Me. He alone, therefore, is to 
be heard and worshiped, nor is any one 
else to be esteemed for Him ; because he 
that holds the Head has the remaining 
part in subjection. 



134 



THE CATHOLIC FAITH. 



BASIL, BISHOP OF CASAREA. 



"'ETtiKardparo'^ avOpGDrro?, oS rr)y 
kXitida kx^i ^tt' av^pooTCov. "fl67tf.p 
ovd€ defdair dA.Xo ri napx zor Gadv 
TTpodi^xav, ovrco^ ovde tni dXkov hX- 
Tti'^eiv 7} ETCi rov Qtov rcSv Ttavroov 
Kvpiov. — In Ps. 7, n. 2, p. 140, T. i, 

^AXX' e.y 6oi cpEvutov yroo, r) 
djuapria, xai j^iia naracpvyri kn 
rwv Kc)CH(£y, 6 ©soi. Mr) TteTtoiBare 
an dpxovra<5- — Micx xaraq.vy'i], 6 
Saoi. 'ETtixardparo^ dv^pooTtoi 6 
T7]v kXnida axoov ajt dvBpoDTtiyooy. 
— In Ps. 45, n. I, p. 24J. 



' Cursed is the man who has his hope 
in man.' As we ought to worship noth- 
ing else besides God, so ought we neither 
to put our hope in any other than God the 
Lord of all. 

But avoid one thing, sin, and let God 
be your only refuge from evils. Put not 
your trust in princes. — God is the only 
refuge. Cursed is the man that puts his 
hope in man, or in any human thing. 



AMBROSE, BISHOP OF MILAN. 



Neque adorandum quidquam praeter 
Ueum legimus ; quia Scriptum est : Dom- 
inum Deum tuum adorabis, et ipsi soli 
servies. — De Sp. Sanct., L. 3, c. 11, n. 
78, col. 794, Pat. Lat. T. 16. 

Conteror corde ; quia ereptus est vir, 
quern vix possumus invenire : sed tamen 
tu solus, Domine, invocandus es, tu ro- 
gandus, ut eum in filiis repraesentes. — 
De obit. Theodos. orat., n. 36, col. 1397, 
lb. 



Nor do we read that anything is to 
be adored besides God ; for it is written : 
Thou shalt adore the Lord thy God, and 
Him only shalt thou serve. 

I am wounded at heart ; because a 
man has been snatched away, whom we 
can hardly find. Yet Thou only, O Lord, 
art to be invoked. Thou art to be im- 
plored, to represent him in his sons. 



JEROME, A PRIEST. 



Nos autem non dico martyrum re- 
liquias, sed ne solem quidem, et lunam, 
non angelos, non archangelos, non cheru- 
bim, non seraphim, et omne nomen, quod 
nominatur et in praesenti saeculo et in 
futuro, colimus et adoramus ; ne servia- 
mus creaturae potius, quam creatori, qui 
est benedictus in saecula. Honoramus 
autem reliquias martyrum, ut eum, cujus 
sunt martyres, adoremus. Honoramus 
servos, ut honor servorum redundet ad 
Dominum, qui ait • Qui uos suscipit, me 
suscipit. — Ep. 53, adv. Vigilant., p. 157, 
H., T. 2. 



But we neither worship and adore, I 
say not the relics of the Martyrs, but not 
even the sun, nor the moon, nor angels, 
nor archangels, nor Cherubim, nor Ser- 
aphim, nor any name which is named in 
the present world, or in the world to 
come, lest we serve the creature, rather 
than the Creator, Who is blessed for ever- 
more. But we honor the relics of the 
Martyrs, that we may adore Him, Whose 
Martyrs they are. We honor the servants, 
that the honor of the servants may re- 
dound to their Lord, Who says : W^hoso 
receiveth you, reveiveth Me. 



THE CATHOLIC FAITH. 



35 



TOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLP:. 



npo6?fX(JE rcj Xpi6Tc^ 7) X(xr- 
ixvaia vTtep Ovycxrpo^ deojusvr/ 8ai- 
jitovi^ojn£V7^i. — BovXei jlicxOeIv Hal 
on Si riiicSv avrc^v /.tdXXov , // 81 
EVEpGov 7tapaxaA.ovvT£i avror dr- 
. vojiiEv ; "Enpa^Ey avrrj, u. r. A. Kav 
d7todrcxTEvr<ji xai eprj/doi g6/uev, juj) 
dTtcxyopFvooj.iEy, elSote^ on fiEydXr^ 
Ttpo6ra6ia, ro avrov Si Edvvov 
7tpo6E?iBEiv r&) Qe(S juErd TtpoOvjuicxS 
TtoXXrji. — De prefect, evang. in Philip. 
I : 18, c. 12, 13, p. 369, 370, CDB., 
T. 3. 

OvX OOTGOS ovv cxvTor dvdGO- 
TCOVJLIEV dl FZEpOOV dqlOVVTEij Gi3? 

di t)/uc3v cxvT(^y. 'ETtEidr/ ydp rfj'i 
rifiETEpa^ epa q)iXiai, xai Ttdvra 
TtoiEi, m6TE rjfid'i avrcS QappEir • 
"Gray l'6y Si sdvrc^y rovro noiovy- 
rai, TOTE judXidra kitiyEVEi. Ovtgd 
Hai E7ti TTfi Xayayaiai titoirjdE- xai 
IlETpov jUEy Kai ^laHoo/dov itpo6i6y- 
TGOv vTtEp avrrj'iy ovk STtEyEvdsy • 
E7ti/.iEyov6i]i 8k ravTviy to airr^fJEy 
TcxxEoo'i a8G0KEv. — In Ps. 4, c. 3, p. 10, 
II, B., T. 5. 

Ov rd dyao, ov rex Hdrco, ovx 
dvBpGDTCo'i, ov SaijuovEi, ovk ay- 
yEXoi, ovH dpxocyyEXoi, ovx Ezipa 
Tii T(Sy dyao 8vydjii£Goy EKEiycoy 
vTtd T7J<i dyBpooniyrj'i q)v6EWi bEpa- 
TtEVEdSai ocpsiXsi. KdOaTtEp dito 
Tiyoi fivBov dyijuGojiiEyov^ £8ei jua- 
BEiy, on 6 Ttdyroov AEdTCorr/i ovroi 
Gsui Edny, on BEpaitavEiy avrdy 
f.i6yoy XPV- — Horn. 5 in Coloss. 2, c. i, 
p. 414, A., T. II. 

AEiuvvdi HEyo8ocia<3 oy ro itdy. 
Ti 8e oXaoi kdri to XEyo/J-Eyov ; 
'Eaddy nvE<i oi XEyoyzEi, ov Sei 
7)jud<5 8td Tov Xpidrov itpoddyEd- 
Bai, dXXd Sid rear dyysXXGoy • 
tKEiyo ydp juEl'Coy kdriy, 7]'r)/iidi. — 
Horn. 7 in Coloss. 2 : 18, c. i, p. 429, A. 

^Edy ydp ovroo 7toicS/u.£y , ovSkv 
Edrai /Luapoy, ovSky dudBapzoy , 
eyBa dy 6 Xpidr6<s xaXi/rcxi, x.r.X. 



A woman of Canaan came to Christ 
asking in behalf of her daughter who was 
possessed of a daemon. — Dost thou wish 
to learn that imploring Him through our- 
selves, we accomplish more than through 
others ! She cried, etc. — Though we are 
without an advocate and abandoned, let 
us not dispair, knowing that to go to God 
through ourselves with much earnestness, 
is itself a great patronage. 



We do not, therefore, so much please 
Him, praying through others, as through 
ourselves. For as He seeks our love, He 
also does all things so that we may trust 
Him. When He sees us doing this 
through ourselves, then He most freely 
grants. Thus He also did in the case of 
the woman of Canaan ; and when Peter 
and James came near in her behalf, He 
did not grant it ; but when she tarried. 
He quickly granted her request. 



Neither things above, nor things be- 
low, nor man, nor daemons, nor angels, 
nor archangels, nor any other of those 
powers above ought to be worshiped by 
human nature. We ought to learn, as if 
drawing it from some profound depth, 
that the Lord of all, He is God, and that 
we ought to worship Him only. 



He shows that it was all of vain- 
glory. But what, in a word, is it that is 
said ? There were some who said that we 
must not draw nigh through Christ, but 
through angels ; for that is greater than 
we are able. 

For if we do thus, there will be noth- 
ing wicked, nothing impure where Christ 
is invoked, etc. — Or this he says : Both 



;6 



THE CATHOLIC FAITH 



— ■"// Tovro (pr}6iy Hard Ssov itccvra 
xai XeyEte, nai TtpdrrerE- jut) rov'i 
dyyaXovi enEiddysTE. — 'O ydp rov- 
To noK^r EX£i dvjujiiaxoy ruv Oeov, 
ov ;t;&?/3i? ovdar EroXfxijdE 7(oifj6ai. 
"Ate ovv Tinrj^Eii rep xX?^fir)rcxi, dvri- 
tiui]6ei rftj Ec,EVfiapi6ai rd itpdy- 
juara. KdXai rov Tidv ^ Evxocpi6TEi 
roj Ilarpi. — Horn, g in Coloss. 3, c. 2, 
p.'455, ABD. 

Horn, in Jul. Mart., c. 4, p. 808, C, T. 2 ; Horn, de Barlam. Mart., 
c. I, p. 812, 813, AB., T. 2 ; Horn. 52 al. 53 in Matt., c. 3, p. 818, AB., T\ 7. 

AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



say and do all things according- to God ; 
do not introduce angels. — For he who 
does this has God for his helper, without 
Whom he dared do nothing. Therefore, 
inasmuch as He is honored by invocation. 
He honors in turn by making things easy. 
Invoke the Son, give thanks to the P^ather. 



Angelus hominem se adorantem monet 
ut potius ilium adoret, sub quo ei Domino 
etiam ipse conservus est. — De doc. Christ., 



c. 3: 



36, col. 33, Pat. Lat. T. 34. 



Non sit nobis religio cultus hominum 
mortuorum : quia si pie vixerunt, non sic 
habentur ut tales quaerant honores ; sed 
ilium a nobis coH volunt, quo illuminante 
laetantur meriti sui nos esse consortes. 
Honorandi ergo sunt propter imitationem, 
non adorandi propter religionem. — De 
vera rehg., c. 55, n. 108, col. 169, lb. 

Haec, fratres, tenete. Non vos pal- 
pamus, nulla spes vestra in nobis sit : nee 
nobis blandimur, nee vobis ; unusquisque 
suam sarcinam portat. — Tract. 12 in Joan. 
F>ang., n. 4, col. i486, lb., T. 35. 

Sed forte et hie dicitur mihi : Angelos 
cole, Angelos adora. Et hie dicam : 
Domine, quis similis tibi ? Et ipsos An- 
gelos tu creasti. Nihil sunt Angeli, nisi 
videndo te. Melius est cum ipsis possi- 
dere te, quam ipsos adorando cadere a te. 
— Hinc ad te libera f route exeam, si alium 
adoravero, et te offendero ? Cras forte 
moriturus sum, qua fronte te videbo ? — In 
Ps. 34, serm. i, n. 13, 14, col. 331, 332, 
lb., T. 36. 



<2uale est etiam illud sancti diaconi, 
qui cum episcopo suo passus et coronatus 

est? Ait illi judex : Numquid et tu Fruc- 



The angel admonishes the m.an ador- 
ing him, that he should rather adore Him, 
under Whom he is also a fellow-servant to 
that Lord. 

Let not our religion be the worship- 
ing of dead men : for if they have lived 
piously, they are not so disposed as to 
desire these honors ; but they wish Him 
to be worshiped by us, by W^hose illumi- 
nation they rejoice that we are partakers 
of their merit. They are to be honored, 
therefore, for imitation, not adored for 
religion. 

Hold fast these things, brethren. We 
do not flatter you ; let none of your hope 
be in us : we flatter neither ourselves, nor 
you ; every one bears his own burden. 

But perchance here even some one 
says to me : Worship Angels, adore 
Angels. And here I will say : O Lord, 
who is like unto Thee? Thou hast cre- 
ated the Angels themselves also. The 
Angels are nothing, except by seeing 
Thee. It is better with them to possess 
Thee, than by adoring them to fall. from 
Thee. — Shall I go out hence to Thee 
with a clear countenance, if 1 shall have 
adored another, and offended Thee? To- 
morrow, perhaps, I am to die, with what 
countenance shall I see Thee? 

What also is that reply of the holy 
Deacon who suffered and was crowned 
with his Bishop? The Judge says to 



THK CATHOLIC FAITH. 



^?>7 



tuosum colis ? Et ille : Ego non colo 
Fructuosum, sed Deum colo, quem colit et 
Fructuosus. . Quo modo nos admonuit, ut 
martyres honoremus, et cum martyribus 
Deum colamus. — Et tamen, charissimi, 
nos martyres nostros, qui bus illi nulla ex 
parte sunt conferendi, pro diis non habe- 
mus, non tanquam deos colimus. Non 
eis templa, non eis altaria, non sacrificia 
exhibemus. — Habent honorabilem locum 
martyres sancti. Advertite : in recitatione 
ad altare Christi loco meliore recitantur ; 
non tamen pro Christo adorantur. Quando 
audistis dici apud memoriam sancti Theo- 
genis, a me, vel ab aliquo fratre et collega 
meo, vel aliquo presbytero : Offero tibi, 
sancte Theogenis? aut offero tibi, Petre ? 
aut, offero tibi, Paule ? Nunquam audis- 
tis. Non fit : non licet. Et si dicatur 
tibi, numquid tu Petrum colis ? responde 
quod de Fructuoso respondit Eulogius : 
Ego Petrum non colo, sed Deum colo, 
quem colit et Petrus. Tunc te amat Pet- 
rus. Nam si volueris pro Deo habere 
Petrum, offendis petram et vide ne pedem 
frangas, offendendo in petram. — Serm. 
273, c. 3, 7, n. 3, 7, col. 1249, 1251, p. 
Pat. Lat. T. 38. 



Ut noveritis verum esse quod dico ; 
audite, admoneo vos. In Actibus Apos- 
tolorum cum magnum miraculum fecisset 
Apostolus Paulus in Lycaonia, cives ejus- 
dem regionis sive provinciae putaverunt 
deos decendisse ad homines, et credide- 
runt Barnabam Jovem, Paulum autum 
Mercurium, quia ipse erat in sermone 
promptissimus. Hoc credentes attulerunt 
vittas et victimas, et voluerunt illis offerre 
sacrificium. Illi continue non irriserunt, 
sed expaverunt ; vestimenta sua continuo 
consciderunt, et dixerunt eis : Fratres, 
quid facitis ? Et nos sicut vos homines 
sumus passibiles : sed annunciamus vobis 
Deum verum. Convertimini ab his vanis. 
Videtis quo modo sancti horruerunt coli 
se pro diis. Item beatus Joannes evan- 
gelista, qui scripsit Apocalypsim, cum ilia 



him: Do you also worship Fructuosus? 
And he replies : I do not worship Fruc- 
tuosus, but I worship God, Whom Fruc- 
tuosus also worships. Hereby he admon- 
ished us that we should honor the Mar- 
tyrs, and with the Martyrs worship God. 
— And yet, beloved, we do not regard our 
Martyes, to whom they [the heathen gods] 
are in no way to be compared, as gods, 
nor worship them as gods. To them we 
allow no temples, no altars, no sacrifices. 
— The holy Martyrs have an honorable 
place. Observe : In the recitation at the 
altar of Christ, they are recited in a better 
place ; yet they are not adored for Christ. 
When have you heard it said at the 
memorial of St. Theogenis, by me, or by 
some brother of mine and colleague, or by 
some Presbyter : I offer to thee, St. Theo- 
genis? Or, I offer to thee, Peter? Or, 
I offer to thee, Paul ? Vou never have 
heard it. It is never done : it is not 
allowed. And if it be said to you. Do 
you worship Peter? reply as Eulogius did 
concerning Fructuosus : I do not worship 
Peter, but I worship God, Whom Peter 
also w^orships. Then Peter loves you. 
For if you vi^ould have Peter for God, you 
dash against a rock, and beware lest you 
break your foot in striking against a rock. 

That ye may know that what I say is 
true, hear, I admonish you. In the Acts 
of the Apostles, when the Apostle Paul 
had performed a great miracle in Lyca- 
onia, the citizens of that same region or 
province thought that the gods had de- 
scended to men, and believed that Barna- 
bas was Jupiter, but Paul Mercury, 
because he was very ready in speech. 
Believing this, they brought on fillets and 
victims, and desired to offer sacrifice to 
them. They did not forthwith laugh, but 
were afraid ; they immediately rent their 
garments, and said to them : Brethren, 
what do ye ? W' e also are men of like 
passions with you : but we announce to 
you the true God. Turn from these vain 
things. Ve see how much the Saints 
abhor to be worshiped for God. Like- 



,8 



THE CATHOLIC FAITH. 



mira quae sibi ostendebantur stuperet, ex- 
pavescens quodam loco cecidit ad pedes 
angeli, a quo sibi omnia monstrabantur. 
Et ait illi angelus, cui nullus homo est 
comparandus : Surge, quid facis ? Deum 
adora. — Oderunt ista martyres, non amant 
talia facientes. Sed multo plus oderunt, 
si colantur. — lb., c. 8, n. 8, col. 1251, 
1252. 



Ideo, charissimi, veneramini mar- 
tyres, laudate, amate, praedicate, honorate: 
Deum martyrum colite. — lb., c. g, n. 9, 
col. 1252. 

Nos autem martyribus nostris non 
templa sicut diis, sed Memorias sicut 
hominibus mortuis, quorum apud Deum 
vivunt spiritus, fabricamus ; nee ibi erigi- 
mus altaria, in quibus sacrificemus mar- 
tyribus, sed uni deo et martyrum et nos- 
tro : ad quod sacrificium, sicut homines 
Dei, qui mundum in ejus confessione vin- 
cerunt, suo loco et ordine nominantur ; 
non tamen a sacerdote, qui sacrificat, in- 
vocantur. — De civ. Dei, L. 22, c. 10, col. 
772, lb., T. 41. 

Angelici, in angelorum cultum incli- 
nati, quos Ephiphanius jam omnino defe- 
cisse testatur. — De Hoer. , c. 39, col. 32, 
lb., T. 42. 

Colimus ergo martyres eo cultu dilec- 
tionis et societatis, quo et in hac vita co- 
luntur sancti homines Dei, quorum cor ad 
talem pro evangelica veritate passionem 
paratum esse sentimus. — Contr. Faust, 
L. 20, c. 21, col. 384, lb. 

Ergo Deus solus adorandus est, qui 
potest educere de tentatione. — Serm. 65 
(serm. dub. aut spur.), n. 5, col. 1871, 
lb., T. 39. 



wise the blessed John, the Evangelist, 
who wrote the Apocalypse, when he was 
astonished at the wonderful things which 
were shown to him, being afraid, he fell 
down in a certain place at the feet of the 
angel, by whom all things were shown to 
him. And the angel, to whom no man 
can be compared, said to Him : Arise, 
what doest thou ? Adore God. — The 
Martyrs hate these things, they love not 
those that do such things. But much 
more do they hate them, if they are wor- 
shiped. 

Therefore, beloved, venerate the Mar- 
tyrs, praise them, love them, commend 
them, honor them : but worship the God 
of the Martyrs. 

Yet we do not build temples to our 
Martyrs as gods, but Memorials as to 
dead men whose spirits live with God ; 
nor do we there erect altars, upon which 
to sacrifice to the Martyrs, but to the One 
God, both the Martyrs' and ours : at 
which sacrifice, as men of God, Avho have 
overcome the world by confessing Him, 
they are named in their place and order : 
nor yet are they invoked by the Priest 
who sacrifices. 

The Angelici were inclined to the 
worship of Angels. Epiphanius testifies 
that they were then already extinct. 

We worship the Martyrs, therefore, 
with that worship of love and friendship 
with which even in this life holy men of 
God are worshiped, whose hearts we per- 
ceive are ready for such a passion for the 
truths of the Gospel. 

God alone, therefore, is to be adored, 
Who is able to lead us out of tempta- 
tion. 



Quaest. in Heptateuch., L. i, q. 61, col. 564, T. 34; De civ. Dei., 
L. 8, c. 27, col. 255, 256, T. 41 ; lb., L. 19, c. 23, n. 3, 4, col. 652, 654 ; 
Contr. Lit. Petil, L. i, c. 3, n. 4, col. 248, T. 43. 



THE CATHOLIC IWrrH, 



^39 



Indkx Expurca roRii s Hisi-anus. — 
S. Aug. Op., ed. Paris., 1531, dele ex In- 
dice. Solus Deus adorandus. — Angeli nee 
boni.nec mail colendi. — Angelos adorantes 
prohibentur. Nee illis [Ang-elis] templa 
construimur. — Page 48. 

Sancti nolunt adorari. — Page 49. 

Ex Indice Op. Aug., Basil., 1556, 
dele sequentia. Sancti amandi, et imi- 
tandi ; non colendi sunt. Sancti honor- 
andi imitatione, non adoratione. Sanc- 
torum invocationem praecavit Johannes. 
— Page 50. 



^Vorks of St. Augustine, ed. Paris, 
1531. — Remove from the Index: (iod 
alone is to be adored. Neither good nor 
evil angels are to be worshiped. Adora- 
tion of angels is prohibited. \or do we 
construct temples to angels. 

The Saints do not wish to be adored. 

Works of Augustine., Basle, 1556. — 
Erom the Index remove the following : 
The Saints are to be loved and imitatetl, 
not worshiped. The Saints are t(^ be 
honored by imitation, not by adoration. 
John guarded against the invocation of 
Saints. 



Century V. 

CYRIL, BISHOP OF ALEXANDRIA. 



Kai Ttepi j^ier dyyeXooy r) ezepai 
Tivoi rf/'i nar'' ayrovi rd^SGo<^ ovder 
(peperai roiovro Ttapd zaK (J8iai<i 
ypaqjali. Ov yap dyyeXoi'^ kf.Xev- 
Etai Tii 7tpo6KVVEiv, dA.Xd /.loi'cp 
Gegj. reyptxTtrai ydp, Kvpiov ror 
Geov 60V 7tpodKvrTJ6eii, uai avrw 
jhovgl) Xarpevdii. — Thesau., assert, g, 
p. 71, C, T. 5. 

Tov<^ ye jiir}y dyiov<i jiidprvpaS, 
owe &eovi eivai q)afiev , ovze Ttpo6- 
Kvveiv EiBidiieQa XarpevriKw'^ Srj- 
XovoTi, dXXd (?j£rz?i:G3'? uai rijiirjTi- 
H(S<i. — Contr. Jul. L. 6, p. 203. D. 

'Hjueli de, 00^ ecpr/v, ov SeovS 
yevEdSai (pajuev Tov<t, dyioVi jj-dp- 
Tvpaiy alSov<s Se ditddrfi d^iovr 
eiBi6fj.eQay uai riiJ.Si.iev avzc^v zd? 
OfJKai.—lh., p. 204, BC. 

^AnoqiddKovzoi de zov vujiiov, zo 
Seoii EZ£poi<i Ttpodxvreiv 7tX?)v eri 
re Hai juovcp. — lb., L. 7, p. 240, A. 

MdXidra jliev ovv rva ze xai 
(pvdsi uai xazd dXjjQaiav drza 
Seov, 7/ fjE67tyEv6zo<i 7)/.uy Sirjyo- 
pEv6E ypaq)-i],.f.zEpoy de Ttpo's avzo 
TCavreXcSi ovdera TtpodnvvEly Ei- 
OidjuEda.—lh., L. 10, p. 338, D. 



No such thing is shown to Angels, or 
to any other thing of their order by the 
Divine vScriptures. Eor no one is coiti- 
manded to worship angels, but Ciod alone. 
Eor it is written : The Eord thy (lod shalt 
thou worship, and Him only shalt thou 
serve. 



Neither do we call the holy Martyrs 
gods, nor are we accustomed to worship 
them, that is, with divine worship, but 
with affection and honor. 

We do not, as I have said, call the 
holy Martyrs gods, but we are accustomed 
to deem them worthy of all veneration, 
and we honor their tombs. 

The Paw forbids us to worship other 
gods than the one and only Cod. 

The inspired Scripture declares to us 
that there is one natural and true Cod, 
and we are accustomed to worship no 
other beside Him. 



140 



THE CATHOLIC FAITH. 



Index ExruRdAToRirs Hispanus. — 
Cyril. Alex. Op., Paris, 1605. Ex Indice 
dele sequentia. Adorationem soli Deo 
tribuit Scriptura. Deus solus nominan- 
dus, et adorandus. Mortuorum nullus 
cultus. — Pao;e 233. 

THEODORET, BISHOP OF 



Works of Cyril of Alexandria, Paris, 
1605. — From the Index remove the fol- 
lowing : Scripture attributes adoration to 
Ciod alone. God alone is to be invoked, 
and adored. No worship is to be paid to 
dead men. 



01 rep voi^ioo dvrr/yopovvrs's, nai 
Tovi dyyeXovi defjfiv avrol<^ sidrj- 
yovvTO, did rovraov Xayorre'i d£- 
SodBai Tov vojuov. "Ejueivs Se rovro 
TO Ttd.bo'i hv T^ ^pvyia nai UidiSia 
Jiiexpi TToA/lotJ. Ov dr/ ;tapzr nai 
dvveXQovda dvrodo's ev Aixodinnia 
TTJi $pvyia<s vof-iGJ hehgoXvke to toi's 
(xyy6'Xoii TtpodevxsdBai • xai M^XP^ 
Se TO rvy EVKTf)pia tov dyiov Mi- 
X(XvX Ttap exsivoi's xai Toii ojnopoii 
EKEivoay edTiv ide'v. Tovto roi'rvv 
dvrs/JovXEvor ekeIvoi yivEdBai, 
TaTtEivocppodvvy St/Bev HExprj/J-eyoi, 
xai XeyovTEi ooi dopaToi 6 tc^v 
oXgov Geo's, dvEcpiMTo'i TE uai ducx- 
TaXrfTtToi, xai Ttpodr'jKEi did tSv 
dyyeXooy Ttfr BEiav EvjuevEiav 
TtpayjuaTEVEdBai. — In Coloss. 2, p. 
490, T. 3. 

'ETtEidr) ydp eheIvoi Tovi dyye- 
Xov<s defteiv tneXEvov, avTo^ to 
Evavtiov TCapEyyvdy SdTE uai Tod's 
Xoyov^, uai rd epya uod/ifjdai Tcp 
/^vr/jUT^ TOV ^EdTtoTov XpidTov' uai 
TOO ©EcS Se xai UaTpi Ti)r svxcxpi-d- 
Tiav Sl avTov, q>rjdLr , dvartefntETE, 
fiTj did T(^r dyyeXoor. TovTcp kito- 
/xEvrj T(S r6ju&) xai 7} kr Aaodixsia 
dvvodoi, xai to itaXaiov exeivo 
TtdBoi BepaitevdaL fiovXojuEvrj, evo- 
pLoBeTTidE firl EvxEdBat dyyeXoii, 
jUTjde xaraXijuTtdv Etr tov Kvpiov 
7i}JL(2y ''Irjdovv XpidTor.—ln Coloss. 
3 : 17, p. 495- 

APOSTOLIC CONSTITUTIONS 

AffXovjiLEy vfj.Iv — avTo juovov 
[Geov] de/JELv xai rrpodxvvEiv, dtd 
'Irfdov XpidTov tov Kvpiov -r/juoov, 
EV Tcp TtavayiGo TtyEvjuaTc. — L. 6, 
c. 14, p. 346. 



CYRUS. 

Those that defended the Law, led 
them into worshiping angels also, saying 
that through these the Law was given. 
This disease existed for some time in 
Phrygia and Pisidia. Wherefore the 
Synod which assembled at Laodicea in 
Phrygia prohibited by a law the invoca- 
tion of angels ; and even at the present 
day it is possible to see oratories of St. 
Michael among them and their neighbors. 
And they persuaded them to do this, in- 
fluenced by humility, and saying that the 
God of the Universe is invisible, unattain- 
able and incomprehensible, and that we 
ought to conciliate the Divine favor 
through the angels. 



For whereas they commanded to wor- 
ship angels, he commands the contrary, 
that they should order their words and 
deeds by the remembrance of our Lord 
Christ ; and, he says, give thanks to God 
and the Father through Him, not through 
angels. The Synod also of Laodicea fol- 
lowing this law, and wishing to heal that 
old disease, enacted by law that angels 
should riot be invoked, nor our Lord Jesus 
Christ abandoned. 



We declare to you that you must adore 
and worship God alone, through Jesus 
Christ, in the most Holy Spirit. 



THE CATHOLIC KAirH, 



141 



Century VI. 

AURKLIUS CASSIODORF:, abbot of VIVIERS. 



Bonus enini angelus adorat Dom- 
inum, quia recto corde suum cognoscit 
Auctorem ; nee se ab hominibus adorari 
permittet, sicut in Apocalypsi .Angelus 
Joanni procidenti ad pedes sues dicit : 
Vide ne faceris, conservus enim tuus sum 
et fratrum tuorum. Mali enim praecipi- 
unt se adorari. — In Ps. 96, p. 325, T. 2. 



P'or the good angel adores his Lord, 
because with an upright heart he recog- 
nizes his Author ; nor does he allow him- 
self to be adored by men, as the angel in 
the Apocalypse says to John who fell at 
his feet : See thou do it not, for I am thy 
fellow-servant, and of thy brethren. Bad 
angels command themselves to be adored. 



ISIDORE, BISHOP OF SEVILLE. 



Angeli vocati, quia angelos colunt. — 
Orig., L." 8, c. 5, p. 65, E. 

In Apocalypsi legimus, angelum se 
adorari prohibentem ac dicentem adora- 
tori suo : Vide ne feceris, conservus tuus, 
sum et fratrum tuorum : Deum adora. 
Recte itaque scribitur homini ab ang-elo 
prohibitum esse adorare, nisi unum Deum, 
sub quo ei esset et ille conservus. Non 
ergo sit a nobis ille divinae religionis cul- 
tus in angelos aut in Martyres, quia non 
sic habentur ut tales honores quaerant ut 
Deus : quia nee ipsi volunt se coli pro 
Deo, sed ilium a nobis coli volunt. — Hon- 
orandi sunt ergo Martyres propter imita- 
tionem, non adorandi propter religionem : 
honorandi charitate, non servitute. — De 
ofific. Eccl., L. I, c. 34, p. 399, C. 



They are called Angelici because 
they worship angels. 

In the Apocalypse we read of the 
angel forbidding himself to be adored, 
and saying to his adorer : See thou do it 
not, for I am thy fellow-servant, and of 
thy brethren : Adore God. Rightly, there- 
fore, it is written that man was prohibited 
by an angel to adore any one but God 
alone, under Whom he also was his 
fellow-servant. Let not then that wor- 
ship of divine religion be bestowed by us 
upon Angels or Martyrs, because they are 
not so disposed as to desire such honors 
as God ; for neither would they themselves 
be worshiped for God, but they would 
have Him to be worshiped by us. — The 
Martyrs, therefore, are to be honored for 
imitation, not adored for religion : they 
are to be honored with charity, not with 
service. 



Century VIII. 

VENERABLE BEDE, PRIEST. 



Si enim sapientiam invocaveris, etc. 
Nullum invocare, id est, in nos orando 
vocare, nisi Deum debemus. — In Prov., 
c. 2, p. 63, T. g. 



For if thou shalt invoke wisdom, etc. 
We ought to invoke no one, that is, call 
to us by prayer, but God. 



THE EMPEROR CHARLEMAGNE. 



Ut nulli novi Sancti colantur, aut in- 
vocentur, nee memoriae eorum per vias 
erigantur 



sed hi soli in ecclesia venerandi 



That no new Saints be worshiped or 
invoked, nor their memorials be erected by 
the ways ; but let those only be venerated 



142 



TUK CATHOLIC FAITH. 



sint qui ex auctoritate passionum aut vitae 
merito electi sunt. — Capitulare Franco- 
furt, c. 42, p. 74, T. 3, Tertz. 



in the Church who have been selected 
from the dignity of their Passion, or the 
merits of their life. 



Hick'es, in his I>etters to a Popish Priest, c. 3, § 4, p. 69, says of 
this Canon : '' The reading of this XLII. Canon of the Council of Franck- 
fort, in the MS. of Claudius Puteanus's Library, is not as in Labbe's 
and Cossartius' edition, ut nuUi novi Sancti colantur, aut invocentur, 
etc., but ut nulli nobis Sancti colantur, aut invocentur ; after which it 
follows, nee memoriae eorum per vias erigantur. Sed hi soli venerandi 
(not colendi aut invocandi) aut memoriae, etc. * * * "Yhe canon 
thus read plainly distinguishes Veneratio from Cultus et Invocatio, and 
accordingly the Title of the Canon, which is the XLIII. in the Putean 
MS., is Quinam Sancti in Ecclesia venerandi sunt." The same distinc- 
tion between veneratio, cultus and invocatio is made in the Caroline 
Books in the passage cited below : 



Solum namque Deum colere, ipsum 
adorare, ipsum glorificare debere, totius 
divinae scripturae tuba terribilis intonat. 
— Solus igitur Deus colendus, solus ador- 
andus, solus glorificandus est, de quo per 
prophetam dicitur, ' Exaltatum est nomen 
ejus solius ; cujus etiam Sanctis qui, tri- 
umphato diabolo, cum eo regnant, sive 
quia viriliter certaverunt ut ad nos incol- 
umis status Ecclesiae perveniet, sive quia 
eamdem Ecclesiam assiduis suffrages et 
intercessionibus adjuvare noscuntur, ven- 
eratio exhibenda est. — Lib. Carol., L. 2, 
c. 21, col. 1085, 1086, Pat. Lat. T. 98. 



For the terrible trumpet of the whole 
Divine Scripture sounds that we ought to 
worship God alone, adore Him and glorify 
Him. — God alone, therefore, is to be wor- 
shiped. He alone is to be adored, He alone 
is to be glorified, of Whom it is spoken 
through the Prophet : 'His name alone is 
exalted'; to whose Saints also, who, hav- 
ing triumphed over the devil, reign with 
Him, veneration is to be shown, w^hether 
because they have valiently contended 
that the state of the Church might come 
down to us unharmed, or because we know- 
that they assist the same Church by con- 
tinual suffrages and intercessions. 



In this century veneration only, not adoration, was paid to the 
Saints. Spelman gives the following account of an ancient MS. Psalter 
in his possession : 



Est enim mihi psalterium Davidis 
sub temporibus Xiceni Concilii IL vel 
mox inde ut conjicitur, e.xaratum ; in quo 
ad finem unius cujus psalmi, et singularum 
sectionum psalmi cxix, habetur oratio 
(numero scil. 171). Nee inter eas omnes 
reperitur una aliqua ad .sanctorum aliquem 
designata, nee qua nomen divae Virginis 
vel apostolorum alicujus, aut inferioris 
alterius sancti meminit.— Ap. Wilk. Cone. 
Mag. Brit., p. 73, T. t. 



For I have a Psalter of David, writ- 
ten, as is conjectured, at the time of the 
second Council of Nice, or soon after, in 
which, at the end of each Psalm, and of 
each of the sections of Psalm 119, is a 
prayer — to the number of 171 in all. Nor 
among all these is a single one found 
directed to any one of the Saints, nor does 
any one of them mention the name of the 
Holv Virgin, or of any one of the Apos- 
tles, or of anv other inferior Saint. 



THE CATHOLIC FAITH. 



143 



Century IX. 

SEDULius scorus. 



Adorare aliuni Deum praeter Patrem, 
et Filium, et Spiritum Sanctum, impieta- 
tis crimen est. — Tn Rom. i, col. 20, Pat. 
I. at. T. 6-^. 



To adore another God besides the 
Father, and the Son, and the Holy Chost, 
is an impious crime. 



ACiOBARDUS, BISHOP OF TAONS. 



Non solum vero divinum deferre hono- 
rem quibus non licet, sed ambitione hono- 
rare sanctorum memorias ob captandam 
oloriam popularem reprehensibile est. — 
Contr. eorum superstit., c. 17, p. 245. 

Adoretur, colatur, veneretur a fideli- 
bus Deus ; illi soli sacrificitur, vel mysterio 
corporis et Sanguinis, quo sumus redempti ; 
vel in sacrificio cordis contriti et humiliati. 
Angeli vel homines sancti amentur, hon- 
orentur, caritate, non servitute. Xon eis 
corpus Christi offeratur, cum sint hoc et 
ipsi. Xon ponamus spem nostram in 
homine, sed in Deo ; ne forte redundet in 
nos illud propheticum : Maledictus homo 
qui confidit in homine. — lb., c. 30, p. 
264. 

Si autem aliquis homo adoratur, vel 
angelus praeter eum qui et Ueus et homo 
et summi esse consihi angelus, Propheta 
testante, perhibetur, non est aliud nomen 
quod sit vel super hoc nomen 'quod est 
super omne nomen, aut aequale ilH, etc. 
— Flectamus genu in nomine solius Jesu, 
quod est super omne nomen ; ne si alteri 
hunc honorem tribuimus, aUeni judicemur 
a Deo, et demittamur secundum desideria 
cordis nostri ire in adinventionibus nos- 
tris. — lb., c. 35, p. 267, 268. 



It is blameworthy, not only to bestow 
divine honor upon those to whom it is not 
lawful, but to honor the memories of the 
Saints ostentatiously for acquiring popular 
glory. 

Let God be adored, worshiped, and 
venerated by the faithful ; to Him alone 
sacrifice is offered, either in the mystery 
of the Body and Blood, whereby we were 
redeemed, or in the sacrifice of a contrite 
and humble heart. But let angels or holy 
men be loved and honored with love, not 
service. Let not the body of Christ be 
offered to them, seeing that they them- 
selves are this. Let us not place our hope 
in man, but in God ; lest perchance that of 
the Prophet redound upon us : Cursed is 
the man that confides in man. 

But if some man be adored, or angel 
beside Him Who is declared to be both 
God and man, and the Angel of great coun- 
sel, as the Prophet testifies, it is declared, 
that there is not another name which 
is either above this name which is alcove 
every name, or equal to it, etc.— ^Let us 
bend the knee at the name of Jesus alone, 
which is above every name ; lest, if we 
give this honor to another, we be judged 
alien from God, and be given up to walk 
according to the desires of our heart in 
our own inventions. 



CLAUDIUS, BISHOP OF TURIN. 



Haec idcirco dico, ut nemo de merito, 
vel intercessione sanctorum confidat. — 
Apol. et rescript, adv. Theod. ap. Jonam 
de cult. Imag., L. 2, col. 658, A., T. 5, 
La B. 



This therefore I say, that no man 
confide in the merit^ or intercessions of 
the Saints. * 



144 



THE CATHOLIC FAITH. 



REMIGIUS, MONK OF AUXERRE. 



()uia non sunt adoranda simulacra, 
nee etiam angelus adorandus est, quia 
legitur in Apocalypsi, cum quidam volu- 
isset adorare angelum pro miraculis quae 
ftcit, quod ipse prohibuisset, ne adoretur, 
dicens : Vide ne feceris, etc. — In Ps. 96, 
col. 648, BC, Pat. Lat. T. 131. 



Images are not to be adored, nor is 
an angel to be adored, because we read in 
the Apocalypse that when a certain one 
would adore the angel for the wonderful 
things which he did, he forbade that he 
should be adored, saying: See thou do it 
not, etc. 



A7pE6ii 7]v TtaXaid \ey6vvoov 
Tiv(^v, on ov del tof Xpidrov ette- 
HaXeWhai £z? fiorj^Eiav v eiS 7tpo6cx- 
yGoyrjv rrjv itpo's Ofov, dXXd rov< 
dyyeXoVi, g3? rdxct ruv rov Xpi6- 
rov tTtixaA-EidQai Ttpd't rd eiprjueva 
nei^ovoi ovTOi TTJi rifie.ripa'i dqia<^. 
— TavTT]'} TTJi aipedeao'S nai 6 /.leya^i 
ITavXoi kr rp 7rpd<s KoXo66aElS 
k7ti6roXy n£/.ivrfTai, Xeyoov /in/5ai~ 
vjiid's Kara/:ipafJEvEro BeXgdv ev za- 
TtELyoq)po6vvTj ncxi fipy6KEia. rair 
dyysXoory a fir} EoopaxEv kfifjavEv- 
GDv. — UaXaid ovv, coi sipr/rai, 7} 
a'ipEdii Tfv, Kai oovojuaZor nvEi ay- 
ysXovS, r/yovv ETtExaXovvro, xai 
dvvdcEi<^ ETtoiovv, diiEp 6 xavGJV 
dvaipcSr , k: t. X. — In Can. Cone. 
Laod., can. 35, p. 468, ,469, EFA., T. i. 
Beverage. 

GRATIAX 

Angelici vocati, quia angelos eolunt. 
— P. 2, Cans. 24, qu. 3, c. 39, col. 874. 



Century XII. 
JOHN ZONARAS, MONK. 

There was an ancient heresy of those 
who said that we ought not to invoke 
Christ for assistance or access to God, but 
the angels, as the invocation of Christ for 
intercession was beyond our deserts. — Of 
this heresy the great Paul also makes men- 
tion in his Epistle to the Colossians, say- 
ing : Let no man deceive you of your 
reward, willing in humihty, and the wor- 
ship of angels, intruding into those things 
which he has not seen. This was an 
heresy, as I have said, and some addressed 
angels, that is, invoked them, and held 
assemblies, which the canon removing, 
etc. 



MONK. 

The AngeUci are so called because 
they worship angels. 



ALEXIUS ARISTENUS. 
In Can. 35 Cone. Laod., p. 469, C, T. i, Beverage. 

Century XVIII. 
STEPHEN BALUZIUS. 



' Xec in alicujus honorem.' Sic ait 
Agobardus, non licere cuiquam dedicare 
templum in honorem ahcujus sancti, sed 
^antum solius Dei. Sed opinor mutaturum 
fuisse sententiam, si hoc nostro saeculo 
vixisset, quo receptum est ecclesias dedi- 



' Xor in honor of any "one." Thus 
says Agobardus, that it was not lawful to 
dedicate a temple to any one in honor of 
some Saint, but only of God alone. But 
I think that he would have changed his 
opinion had he lived in this our age, in 



THE CATHOLR' FAITH. 



H5 



cari in honore Sanctorum. Olim Eccle- which it is customary for Churches to bt 



siae dedicabantur in honorem Dei, et in 
eis erant memoriae martyrum. — Not. in 
Agobard. Contr. Superstit., etc., c. ii, 
p. 89. 



dedicated in honor of the Saints. An- 
ciently, Churches were dedicated in honor 
of God, and in them were the memorials 
of the Martyrs. 



Chapter V. 

Late Origin of the Practice of Invokinc; Sain is. 

Excessive veneration of the Saints at length led to their invocation. 
We find faint traces of it as early as the middle of the fourth century, 
and though the great lights of that age and those of later centuries did 
their utmost to counteract this error, it slowly grew until it reached its 
present height. In addition to the testimony of the Catholic Church, 
many Roman Catholics admit that adoration of the Saints was unknown 
under the Jewish dispensation, and that among the early Christians the 
Holy Trinity was the sole object of worship. 



Century XII. 

INNOCENT III., BISHOP OF ROME. 



Ecclesia vero post tempus beati Syl- 
yestri coepit sanctorum confessorum me- 
moriam venerari. — De Sacr. Alt. Myst., 
L. 3, c. 10, col. 849, B., Pat. Lat. T. 217. 

Century 

JAMES FABER 

Utinam credendi forma a primaeya 
ilia peteretur Ecclesia, quae tot Martyres 
Christo consecravit : quae nullam regu- 
1am, praeter Evangelium novit, quae 
nullum denique scopum praeter Christum 
habuit, et nulli cultum praeterquam uni 
trinoque Deo impendit. — Praefat. in qua- 
tuor Evang-., p. . 

JOHN 

Explicite non est praecepta Sanctorum 
invocatio in sacris Uteris. Non in Veteri 
Testamento ubi populos alioquin erat 
propensus in idololatriam : et Patres erant 
in limbo nondum beati. Isa. 63. Abra- 
ham nescivit nos : Israel ignoravit nos. 
Sub Evangelio etiam non fuit praecep- 



But the Church, after the time of the 
blessed Sylvester, began to venerate the 
memory of the holy Confessors. 



XVI. 

OF ETAPLES. 

Would that the form of believing 
were sought from that primitive Church, 
which consecrated so many Martyrs to 
Christ, which knew no rule but the Gos- 
pel, which had no scope but Christ, and 
which paid no worship to any one but the 
Triune Ciod. 

ECK. 

Invocation of Saints is not explicitly 
commanded in the Holy Scriptures. Not 
in the Old Testament, when the people 
were prone to idolatr\', and the Fathers 
were in Limbus, not yet in a state of 
blessedness. Abraham knew us not, Is- 
rael was ignorant of us. Isa. 63. Under 



146 



THE CATHOLIC FAITH 



tuni, ne gentiles conversi crederent, se 
iterum induci ad cultum terrigenarum, ut 
pro veteri more sanctos non ut patrones, 
sed ut deos adorassent : sicut Lyconiae 
Paulo et Barnabae sacrificare volebant. 
Porro si Apostoli et Evangelistae docuis- 
sent Sanctos venerandos, arrogantiae da- 
tum eis fuisset, ac si ipsi post mortem 
gloriam illam quaesivissent. Noluit ergo 
Apostolus expressis vScripturis docere ven- 
erationem Sanctorum. — Enchirid., c. 15, 
de venerat sanct., p. 179, 180. 



the Gospel also it was not commanded, 
lest the converted Cientiles should believe 
that they were again cajoled to the wor- 
ship of earth-born beings, so as to adore 
the Saints, not as patrons, but as gods, 
according to the ancient custom, as at 
Lyconia they w'ished to sacrifice to Paul 
and Barnabas. Moreover, if the Apostles 
and Evangelists had taught that the Saints 
were to be venerated, they would have 
been charged with arrogance, as if they 
sought that glory after death. The Apos- 
tle was therefore unwilling to teach the 
veneration of Saints by express Scriptures. 



PERESIUS DE AIALA, BISHOP OF SEGOVIE. 



Et quod ante Cornelium martyrem 
nulla extet mentio (quod ego viderim) in- 
vocationis et intercessionis Sanctorum, 
in causa forte fuit, modestia et humilitas 
apostolica. — De div. et Apost. trad., pars 
3 de cult, sanct., fol. 105, col. i. 



And as to there being no mention 
extant before Cornelius the Martyr, so far 
as I have seen, of the invocation and in- 
tercession of the Saints, the cause was, 
perhaps, apostolic modesty and humility. 



GEORGE CASSANDER. 



Verumtamen illud fatendum est, et 
multos et magnos errores hoc praetextu 
intercessionis et meritorum in vulgi ani- 
mos et mores invasisse, quibus etiam quo- 
rundum doctorum virorum inconsiderata 
dicta et scripta occasionem et fomentum 
suppeditarunt, quos imprimis, et quidem 
summa diligentia correctos oportuit, ut ex 
quibus contrarii errores totius ecclesiae 
consuetudinem damnantium originem dux- 
erint ; quare nisi remotis causis, ea quae 
ex causis efficiuntur non facile removen- 
tur. Primus itaque error est, quod impii 
homines et in peccatis perseverantes ac 
nullam vitae emendationem meditantes, 
sanctorum intercessioni ac meritis temere 
confidunt, nee ipsi poenitentia ducti pre- 
ces suas ad Deum adjungunt. — Haec 
autem falsa et pernitiosa opinio, quantum 
in vulgtis invaluerit, nimis compertum 
est ; existimarunt enim homines improbi 
et in sceleribus suis perdurantes, sola 
sanctorum, quos sibi patrones delegerunt 
et frigidis, ne dicam prophanis, ceremoniis 



But yet this must be confessed, that 
many and great errors have invaded the 
minds and morals of the common people 
under this pretext of intercession and 
merits, to which also the inconsiderate say- 
ings and writings of certain of the learned 
have furnished occasion and incentives, 
which especially ought to be corrected, 
and indeed with the greatest diligence, 
as being those from which the contrary 
errors of those who condemn the custom 
of the whole Church derived their origin. 
Wherefore, unless the causes are removed, 
that which proceeds from the causes is not 
easily removed. The first error, there- 
fore, is, that impious men who still perse- 
vere in their sins and meditate no correc- 
tion in their course of fife, rashly confide 
in the intercession and merits of the 
Saints ; nor do they, becoming penitent, 
unite their own prayers to God. — But to 
how great an extent this false and perni- 
cious opinion has prevailed among the 
common people, has been too well found 



THE CATHOLIC FAirH. 



coluerunt, intercessione et patronicio, 
veniam sibi et gratiam apud Deum esse 
paratam : quae pernitiosa opinio, quantum 
etiam fieri potuit, commentis miraculorum 
confirmabitur. Alter error est, quod iio- 
mines etiam non mali, certos sibi sanctos, 
tamquam patrones et tutores delegerunt, 
atque in eorum meritis atque intercessione 
plus quam in Christi merito fiduciam 
posuerunt, atque ideo unico illo advoca- 
tionis Christi officio obscurato, Sanctos 
atque imprimis Virginem Matrem in illius 
locum substituerunt. Imo non defuerunt, 
viri etiam celebres (Gabriel Biel in canon, 
lect. viii.), qui assererent id quod Hester 
Assuerus promisit se petenti, dimidium 
regni daturum, in Maria completum esse, 
in quam Deus regni sui, quod judicio et 
misericordia constat, dimidium hoc est, 
misericordiam transtulerit, judicio, altera 
reghi parte, sibi retento. Hinc illi tituli 
passim Virgin! tributi : Regina Coeli, 
Regina et mater misericordiae, Vita, Spes 
nostra. Lux Ecclesiae, Advocata et Medi- 
atrix. Quae etsi commodam interpreta- 
tionem admittant, ea tamen non semper 
omnibus praesertim rudibus et imperitis 
occurit. Quid quod totum psalterium, 
sublalo ubique Domini nomine, in nomen 
Dominae commutatum legitur? Quin et 
eo ventum est, ut etiam Christus jam in 
coelo regnans, Matri subiiciatur : quo- 
modo in nonnullis Ecclesiis canitur. 



Ora Matrem, et jube P^ilio. 

O felix puerpera 

Nostra plans seclera, 

Jure matris impera 

Redemptori. 
— Est et hie error hand infrequens, quod 
veteribus et compertis Sanctis propemo- 



out ; for wicked men, still persisting in 
their sins, thought that by the sole inter- 
cession and patronage of the Saints, 
whom they chose for their patrons, and 
worshiped with frigid, not to say profane, 
ceremonies, pardon and favor was gained 
with God. This pernicious opinion, as 
far even as could be done, was confirmed 
by fictitious miracles. The second error 
is, that men, even those who are not bad. 
assigned to themselves certain Saints, as 
patrons and protectors, and placed more 
confidence in their merits and intercession 
than in the merit of Christ, and therefore 
that sole office of Christ as Advocate 
being obscured, they substituted in place 
of Him the Saints and especially the 
Virgin Mother. Nay, they were not want- 
ing even distinguished men, as Gabriel 
Biel m Can. Lect. viii., to assert that that 
which Assuerus promised he would give 
to Hester asking him, even the half of his 
kingdom, was fulfilled in Mary, to whom 
God transferred the half of His kingdom, 
(which consists of judgment and mercy,) 
that is, mercy ; retaining the other part of 
His kingdom, that is, judgment, for Him- 
self. Hence those titles indiscriminately 
attributed to the Virgin : Queen of Heaven. 
Queen and Mother of Mercy, our Life, 
our Hope, Light of the Church, Advocate 
and Mediatrix. Although these admit of 
a favorable interpretation, yet this does 
not always occur to all, especially to the 
rude and ignorant. What shall I say to 
the fact that the whole Psalter is read, the 
name Lord being everywhere removed and 
changed into the name of Lady ! Nay. 
even to such a pitch has it come, that 
Christ even now reigning in heaven is 
placed in subjection to His Mother ; as it 
is sung in some churches : 

Pray to the Mother, and command 
the Son. O happy Mother, expiating our 
sins, by the right of a Mother command 
the Redeemer. — This, too, is an error not 
uncommon, that the old and genuine 
Saints being almost entirely neglected, 
the common sort of men worship more 



1 48 



THE CATHOLIC FAITH. 



dum neglectis, novos et incognitos vulgus 
hominum ardentius et impensius colat, de 
quorum sanctitate obscurius constat, et 
nonnulli per revelationis tantum innotue- 
runt ; atque adeo de quibusdam, an un- 
quam in rerum natura fuerint, merito 
dubitatur, quorum cultum figmenta histor- 
iarum et imposturae miraculorum mirifice 
auxerunt, quae figmenta etiam comper- 
torum sanctorum historias conspurcarunt, 
quos quisque pro suo atTectu commentus 
est. Hue etiam referri potest, quod vulgi 
imperitia divinos honores vSanctis attribuit, 
ut cum templa, arae, sacrificia sacerdotia, 
vota, festi dies, non tantum memoriae, ut 
veteres loquebantur, sed honori et cultui 
Sanctorum consecrata putantur. — Con- 
sult., art. 21, ^ de merit, et intercess. 
Sanct., p. 5S8, 589. 

ALPHONSUS SAL 

Dicendum est ad primum, ideo non 
fuisse morem in Veteri Testamento ad- 
eundi sanctos intercessores, quia nondum 
erant beati et glorificati, ut modo sunt ; 
ideo non debebatur iis tantus honos quan- 
tus est iste. — Ad aliud vero, quod non sit 
in Novo Testamento expressum, nee Eccle- 
sia primitiva hac invocatione utebatur, 
Dicendum est, quod abunde id expressum 
fuit, si non scripto, saltern traditione viva 
et consuetudine, quae vim legis habet, etc. 



— In I Tim. 2, Disp. 



P- 473, 



T. i^, 



MELCHIOR CANUS, BISHOP 

Multa pertinere ad Christianorum 



ardently and zealously new and unknown 
ones, whose sanctity is involved in ob- 
scurity, and some of whom have become 
known only through revelations ; so that 
it is justly doubted as to some of them 
whether they ever existed at all, whose wor- 
ship the inventions of history and impos- 
tures of miracles wonderfully increased — 
inventions which every^one devised accord- 
ing to his own desire, defiled the histories 
of the genuine Saints even. To this cir- 
cumstance can be referred the fact that 
the ignorance of the common people at- 
tributed divine honors to the Saints, so 
that temples, altars, sacrifices, the sacer- 
dotal offices, vows, feast days, are re- 
garded as consecrated, not to the memory 
only, as the ancients indicated, but to the 
honor and worship of the Saints. 

MERON, JESUIT. 

\Ye must say to the first, that for this 
reason it was not the custom in the Old 
Testament to have recourse to the Saints 
as intercessors, because they were not yet 
blessed and glorified, as they now are ; for 
this reason such honor as this was not 
due them. — But as to the second, that it 
was not expressed in the New Testament, 
nor did the primitive Church make use of 
this invocation, we must say that it was 
sufificently expressed, if not in writing, at 
least in living tradition and custom, which 
has the force of law, etc. 

OF THE CANARY ISLANDS. 



Many things pertain to Christian doc- 
trine and faith, which are neither openly 
nor obscurely contained in the Holy Scrip- 
tures. — The imploring the aid of the holy 
Martyrs by prayers, and the honoring of 
their memories, etc. 



doctrinam et fidem, quae nee aperte, nee 
obscure in sacris Uteris continentur. — 
Sanctorum Martyrum auxilium precibus 
implorandum, eorumque memorias cele- 
brandas, etc. — Loc. Theol., L. 3, c. 3, 
fundat. 3, fol. 95, 96. 

Century XVII. 

FRANCISCUS COSTERUS, JESUIT. 

Cum vero beatus Joannes, qui ulti- But seeing that St. John, who lived 

mus Apostolorum et vixit et scripsit, multa and wrote the last of the Apostles, did not 
Uteris (quemadmodum ipsemet testis est commit many things to writing, as he 



THE CATHOLIC FAITH. 



149 



in duobus ultimis Evangelii sui capitibus) 
non mandaverit, dicimus nos Catholic! 
omnia ista divinas traditiones esse, ab ipso 
Christo ut institutas, sic in Scripturis non 
positas, licet ab universa Ecclesia ubique 
observatas. — Quod venerandae insuper 
sint imagines, Sancti invocandi, Confessio 
anricularis frequentanda, pro vivis pariter 
et defunctis sacris operandum, atque id 
genus alia. — Compend. vet. orthodox, fid. 
Prop. 5, c. 2, p. 161, 162. 



himself is a witness in the two last chap- 
ters of his Gospel, we Catholics say that 
all these things are divine traditions, as 
being instituted by Christ Himself, yet 
not contained in the Scriptures, though 
they are everywhere observed by the 
whole Church. — [Among which traditions 
are] That the images of the Saints, more- 
over, are to be venerated, that the Saints 
are to be invoked, that auricular Confes- 
sion is to be practiced, that sacrifices are 
to be offered for the living and the dead 
as well, and other things of this kind. 



ROBERT BELLARMINE, CARDINAL AND JESUIT. 



Respondeo, Sanctos veteres coepisse 
coli in Ecclesia universali, non tarn lege 
aliqua, quam consuetudine. — De Sanct. 
beat., L. i, c. S, p. 427, D., T. 2. 

Ubi notandum est, quia ante Christi 
adventum Sancti, qui moriebantur, non 
intrabant in coelum, nee Deum videbant, 
nee cognoscere poterant ordinarie preces 
supplicantium : ideo non fuisse consuetum 
in Testamento veteri, ut diceretur : Sancta 
Abraham, ora pro me, etc. Sed solum 
orabant homines ejus temporis Deum, et 
allege bant merita sanctorum, qui- jam 
obierant, ut illis ipsorum orationes juva- 
rentur. — lb., L. i, c. ig, p. 433, GH. 



I reply ; the ancient Saints began to 
be worshiped in the whole Church, not so 
much by any law, as by custom. 

Here it is to be noted, that before 
the advent of Christ the Saints who d;ed 
did not enter into heaven, nor see God, 
nor could they ordinarily know the pray- 
ers of supplicants ; therefore it was not 
customary in the Old Testament to say : 
Holy Abraham, pray for me, etc. But 
men of that time prayed to God only, and 
alleged the merits of the Saints, who were 
already dead, that by them their prayers 
might be assisted. 



MARTINUS BECANUS, JESUIT. 



Nusquam legimus in Veteri Testa- 
mento quod aliquis directe invocaverit 
SS. Patriarchas aut Prophetas, qui ex hac 
vita decesserant. — Hinc sequitur, quae sit 
differentia inter Vetus et Novum Testam- 
entum quod attinet ad invocationem Sanc- 
torum. Nam tametsi veteres soHti sunt 
invocare Angelos, sicut nos facimus ; non 
tamen soliti fuerunt directe invocare alios 
sanctos, sicut nos facimus. Non enim 
dicebant, S. Abraham ora pro nobis. 
Ratio est quia Sancti in Veteri Testa- 
mento non erant in coelo et coelesti 
gloria, sed in loco subterraneo, quasi in 
carcere inclusi (i Pet. 3 : iq), ac proinde 



We never read in the Old Testament 
that any one directly invoked the holy 
Patriarchs or Prophets, who had departed 
out of this life. — Hence follows the differ- 
ence between the Old and New Testa- 
ment as to the invocation of the Saints. 
For although the ancients were accus- 
tomed to invoke Angels, as we do, yet 
they were not accustomed to directly in- 
voke other Saints, as we do. For thev 
did not say : Holy Abraham pray for us. 
The reason was because in the Old Testa- 
ment the Saints were not in heaven and 
heavenly glon,-, but in a subterranean 
place, shut up, as it were, in a prison (i Pet. 



I50 



THE CATHOLIC FAITH. 



non poterant ordinarie ac infallibiliter 
cognoscere viventium preces et invoca- 
tiones. At Sancti in Novo Testamento 
sunt in coelo, etc. — Analog. Vet. et Nov. 
'I'est., c. 3, qu. 6, n. 4, 5, p. 77, 78. 



3 : 19), and for this reason they were not 
able ordinarily and infallibly to know the 
prayers and invocations of the living. But 
the Saints in the New Testament are in 
heaven, etc. 



JACQUES DAVID DU PERRON, CARD. AND ABP. OF SENS. 



Et quant aux autheurs plus proches 
du siecle Apostolique, desquels la perse- 
cution nous a ravy la plupart des escrits, 
encore qu'il ne s'y trouve pas des vestiges 
de cette coutume, — il suflit — qu'il ne se 
trouve rien en leurs ecrits, de repugnant a 
I'usage de I'eglise des quatre premiers Con- 
ciles, pour ce regard, ains au contraire — 
tout y est conforme et favourable. — Re- 
pliq. a la Responce du Roy de la Grand 
Bretagne, Liv. 5, c. ig, p. loog, loio. 



And as to the authors who lived 
nearer the Apostolic age, of whose works, 
for the most part, persecution has de- 
prived us, though it be impossible to find 
any vestiges of this custom, — it is suffi- 
cient, — that nothing can be found in their 
writings, repugnant to the usage of the 
Church of the four first Councils in re- 
gard to this, but, on the contrary, all is 
agreeable and favorable. 



DOMINICUS BANNES. 



Orationes esse ad Sanctos faciendas, 
venerandas esse eorum imagines, — neque 
etiam impresse et involute sacrae literae 
docent. — In 2 secund., qu. i, art. 10, 
secund. conclus., p. 170, col. 2, F., T. 2. 

JOHN BARNESIUS, 

Proprie ergo loquendo non oramus 
aut invocamus Sanctos religioso cultu (qui 
soli Deo debetur) sed quadam humanitate 
eos movemus et rogamus, ut Deum pro 
nobis vellent religioso cultu interpellare. 
Et licet bonum sit quandoque rogare 
sanctos, ut Deum pro nobis orent, ex 
affectu humanitatis quo ipsi in nos ferun- 
tur ; tamen utiHus est Deum religiose 
orare. — Cath. Rom. Pacific, sect. 10, p. 
860, T. 2. Brown, Fascic. rer. expet. et 
fug. 



That prayers are to be offered to the 
Saints, and that their images are to be 
venerated, — the Scriptures do not teach 
expressly even, nor obscurely. 

BENEDICTINE MONK. 

Properly speaking, therefore, we do 
not pray to or invoke the Saints with re- 
ligious worship, — which is due to God 
alone, — but we move and pray to them by 
a certain humanity, that they would inter- 
cede with God for us with religious wor- 
ship. And though it be a good thing 
sometimes to entreat the Saints to pray to 
God for us, out of the affection of human- 
ity whereby they are drawn towards us, 
yet it is more profitable to religiously pray 
to God. 



PETER COTONUS, JESUIT 



Quod ad praeceptum supplicandi coe- 
litibus ejusque orandi, nullum quidem 
Ecclesiae voce atque imperio fuit hactenus 
significatum, nisi quatenus eidem obse- 
cundare omnes debemus, et praecipienti 
parere, quod qui recusant ethnicis et pub- 
licanis- coeli testimonio sociantur, etc. — 
Instit. Cathol., L. i, c. 16, p. 91. 



As to the precept of supplicating the 
vSaints and praying to them, none as yet 
had been signified by the voice and com- 
mand of the Church, except that we all 
ought to comply with and obey the com- 
mand of the same. Those who refuse 
this are joined with the heathen and pub- 
licans, etc. 



THE CATHOLIC FAITH 



151 



ADAM TANNER, JESUIT 



Fateantur ipsi [adversarii], quaeso si 
lubet, multa fide infallibili et divina esse 
credenda, quae in scriptura sola non con- 
tineantur, nee ex ea sola evidenter dedu- 
cantur ; et tunc nihil cum illis amplius 
magnopere contendemus, fateantur, in- 
qam, — invocationem Sanctorum. — Relat. 
compend. de Colloq. Ratisb., pars 2, c. 6, 
P- 72, 



Let our adversaries confess, I beg, if 
it please them, that many things are to be 
believed with infallible and divine faith 
which are not contained in vScripture alone, 
nor are evidently deduced from it, and 
then we will no longer vigorously contend 
with them. Let them confess, I say, the 
invocation of Saints. 



TRAN SUBSTANTIATION. 



THE CHURCH OF ROME. 

The Church of Rome holds that in the Eucharist the substance 
of the bread and wine, by the power of God, is transubstantiated or 
changed into the substance of the same Body and Biood of Christ, 
which was born of the Virgin Mary and died upon the cross, though 
the species and appearances of the bread and wine remain as they 
were. 

COUNCIL OF TRENT. 



Si quis dixerit, in Sacrosancto Eu- 
charistiae Sacramento remanere substan- 
tiam panis et vini una cum corpore et 
sanguine Domini nostri Jesu Christi, ne- 
gaveritque mirabilem illam et singularem 
conversionem totius substantiae panis in 
corpus, et totius substantiae vini in san- 
guinem, manantibus duntaxat speciebus 
panis et vini, quam quidem conversionem 
catholica ecclesia aptissime transubstan- 
tiationem appellat : anathema sit. — Sess. 
13 de Euch., can. 2, p. 64. 



If any one shall say, that in the most 
holy Sacrament of the Eucharist the sub- 
stance of the bread and wine remains 
together with the Body and Blood of our 
Lord Jesus Christ, and shall deny that 
wonderful and singular conversion of the 
whole substance of the bread into the 
Body, and of the whole substance of the 
wine into the Blood, the species only of 
the bread and wine remaining, which con- 
version the Catholic Church very properly 
calls Transubstantiation : let him be ana- 
thema. 



SCRIPTURE. 

Don ay Incision. 
Matt. 26 : 26-28. And whilst they 
were at supper, Jesus took bread, and 



blessed, and broke : and gave to his dis- 
ciples, and said : Take ye and eat : This 
is My body. 

And taking the chalice he gave thanks : 
and gave to them, saying : Drink ye all of 
this. 

Eor this is My blood of the new tes- 
tament which shall be shed for many unto 
remission of sins. 



. King James' J'ersion. 
Matt. 26 : 26-28. And as they were 
eating, Jesus took bread, and blessed it,, 
and gave it to the disciples, and said. 
Take, eat ; this is My body. 



And he took the cup, and gave thanks, 
and gave it to them, saying. Drink ye all 
of it ; 

For this is My blood of the new tes- 
tament, which is shed for many for the 
remission of sins. 



152 



riiK CATHOLIC rAirii, 



153 



Mark 14 : 22-26 ; Luke 22 : 17-20 : 



John 6:51, 52, 55, 56. I am tlie 
living- bread, which came down from 
heaven. * 

If any man eat of this bread, he shall 
live forever : and the bread that I will 
give, is My flesh for the life of the world. 

He that eateth My flesh, and drink- 
eth My blood, hath everlasting life : and 
I will raise him up in the last day. 

For My flesh is meat indeed : and 
My blood is drink indeed. 

I Cor. 10 : 16. The chalice of bene- 
diction, which we bless, is it not the com- 
munion of the blood of Christ ? And 
the bread, which we break, is it not the 
partaking of the body of the Lord ? 



John 6: 51, 54, 55. I am the living 
bread which came down from heaven : if 
any man eat of this bread, he shall live 
forever : and the bread that I will give is 
My flesh, which I will give for the life of 
the world. 

Whoso eateth My flesh, and drinketh 
My blood, hath eternal life ; and I will 
raise him up at the last day. 

For My flesh is meat indeed, and 
My blood is drink indeed. 

I Cor. 10 : 16. The cup of blessing 
which we bless, is it not the communion 
of the blood of Christ ? The bread which 
we break, is it not the communion of the 
bodv of Christ ? 



THE CATHOLIC CHURCH. 

When our Saviour instituted the Holy Sacrament of the Eucharist, 
after He had consecrated the elements and styled them His Body and 
Blood, He still calls the wine the fruit of the vine ; and the Apostle 
Paul, while discoursing on this subject, calls the consecrated Body 
bread. So the Catholic Church, deriving her tradition from Christ and 
His Apostles, teaches us that the Eucharist consists of two parts — the 
earthly and the heavenly. The bread and wine before consecration are 
indeed common bread and wine ; but after consecration, through the 
Holy Spirit, they are no longer common bread and wine, but the Body 
and Blood of Christ. Not that the elements loose their nature and 
substance, as the Church of Rome teaches, for these, as Theodoret, and 
Gelasius, Bishop of Rome, as well as others, tell us, remain after con- 
secration. 

Most of the citations from the Fathers which are put forward by 
Roman Catholics in proof of a belief in Transubstantiation, are those 
in which they call the Eucharist the Body and Blood of Christ. Such 
references are not to the point. The bread and wine (as the whole 
Catholic Church always did and still does teach), after consecration, 
are the Body and Blood of Christ, but after a manner vastly different 
from that which the Church of Rome maintains. The Church believes 
in a Real Presence of Christ in the Sacrament, not in a carnal, but after 
a spiritual and sacramental manner. The Church of Rome has exalted 



154 



THE CATHOLIC FAITH, 



a mere theory, which' accounts for the Real Presence, into an article of 
faith. 

The ancient Church never attempted to define how Christ was 
present in the Eucharist, but was content with simply believing that 
He was present. Shall we presume to define what she dared not look 
into ? The Sects, on the other hand, regard the bread and wine in the 
Eucharist as merely common bread and wine, intended simply as a 
memorial to remind us of our redemption through the precious death 
of Christ. Such a doctrine as this was never known to the Catholic 
Church. 

SCRIPTURE. 

King James' Version. 

Matt. 26 : 27, 2g. And He took the 
cup, and gave thanks, and gave it to them, 
saying, Drink ye all of it. 

But I say unto you, I will not drink 
henceforth of this fruit of the vine, until 
that day when I drink it new with you in 
My Father's kingdom. 



Don ay Versio7i. 

Matt. 26 : 27, 2g. And taking the 
chalice He gave thanks : and gave to 
them, saying : Drink ye all of this. 

And I say to you, I will not drink 
from henceforth of this fruit of the vine, 
until that day when I shall drink it with 
vou new in the king^dom of Mv Father. 



Mark 14 : 29 ; Luke 22 : 17, i. 



John 6 : 53, 60-63. Then Jesus said 
unto them, Verily, verily, I say unto you, 
Except ye eat the flesh of the Son of 
Man, and drink His blood, ye have no 
life in you. 

Many therefore of His disciples, when 
they had heard this, said, This is a hard 
saying ; who can hear it ? 

When Jesus knew in Himself that 
His disciples murmured at it, He said 
unto them, Doth this offend you ? 

What and if ye shall see the Son of 
Man ascend up where He was before ? 

It is the spirit that quickeneth ; the 
flesh profiteth nothing : the words that I 
speak unto you, they are spirit, and they 
are life. 

I Cor. 10 : 16, 17. The cup of bless- 
ing which we bless, is it not the com- 
munion of the blood of Chrift? *The 
bread which we break, is it not the com- 
munion of the body of Christ ? 

For we being many are one bread, 
and one body : for we are all partakers of 
that one bread. 



John 6 : 54, 61-64. Then Jesus said 
to them : Amen, amen, I say unto you : 
Except you eat the flesh of the Son of 
Man, and drink His blood, you shall not 
have life in you. 

Many therefore of His disciples hear- 
ing it, said : This saying is hard, and who 
can hear it ? 

But Jesus knowing in Himself, that 
His disciples murmured at this, said to 
them : Doth this scandaHze you ? 

If then you shall see the Son of Man 
ascend up where He was before ? 

It is the spirit that quickeneth ; the 
flesh profiteth nothing. The words that 1 
have spoken to you, are spirit and life. 

I Cor. 10 : 16, 17. The chahce of 
benediction, which we bless, is it not the 
communion of the blood of Christ ? And 
the bread which -we break, is it not the 
partaking of the body of the Lord ? 

For we being many, are one bread, 
one body, all that partake of one bread. 



THK rATllOLIC I'Arni. 



15,5 



Ibid. II : 24. And when He had 
given thanks, He brake it, and said, Take 
eat ; this is My body, which is broken for 
vou : this do in remembrance of Me. 



ibitl. 1 1 : 24. And ji:iving thanks 
broke, and said : Take and eat : this is 
My body which sh?.U be delivered for 
you : this do for the commemoration of 
Me. 



Chapter I. 
THE CHURCH OF ROiME. 

The Church of Rome holds that Accidents in the Eucharist subsist 
without a subject. 



CATECHISM OF THE DECREES OF COUNCH. OF TRENT. 



Accidentia, quae aut ocuhs cernuntur, 
aut aHis sensibus percipiuntur, sine ulla re 
subjecta esse mira quadam atque inexpli- 
cabiU ratione. Ac panis quidem et vini 
accidentia omnia Hcet videre, quae tamen 
nulli substantia inhaerent, sed per se ipsa 
constant ; quum panis et vini substantia 
in ipsum Domini corpus ita mutetur, ut 
panis et vini substantia omnino esse desi- 
nant. — Pars 2, c. 4, de Sacr. Euch., qu. 
26, p. 185. 



The Accidents, which are either seen 
by the eyes, or are perceived by tlie other 
senses, in a certain wonderful and inex- 
plicable manner exist without any subject. 
And we can indeed see all the accidents 
of the bread and wine, which nevertheless 
inhere to no substance, but exist of them- 
selves ; since the substance of the bread 
and wine is so changed into the very 
body of our Lord, that the substance of 
the bread and wine wholly ceases to exisf. 



THE CATHOLIC CHURCH. 

The ancient Church believed that Accidents could not subsist 
without a subject, and yet never except the Eucharist. 



Century II. 

IRENAEUS, BISHOP OF LYONS. 



Et quod non possit alterum sine altero 
intelligi, quemadmodum neque aqua sine 
humectatione, neque ignis sine calore, ne- 
que lapis sine duritia (unita enim sunt in- 
vicem haec); et altenmi ab altero separari 
non potest sed semper coexistere ei : etc. 
— Contr. Haer., L. 2, c. 12, col. 738, 
Pat. Gr. T. 7. 



And because we cannot understand 
the one without the other, as neither caft 
we understand water without moisture, 
nor fire without heat, nor a stone without 
hardness. For these are united one to 
another, and one cannot be separated 
from the other, but must always co-exist 
with it : etc. 



156 



THE CATHOLIC FAITH. 



Century IV. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



I Hud vero quod interrogasti, quis con- 
cesserit, aut cui posse fieri videatur, ut id 
quod in subjecto est, maneat, ipso inter- 
eunte'subjecto ? Monstruosurtt enim et a 
veritate alienissimum est, ut id quod non 
esset nisi in ipso esset, etiam cum ipsum 
non fuerit, possit esse. — Soliloq., L. 2, c. 
13, n. 23, col. 896, Pat. Lat. T. 32. 



But who shall concede that which you 
have interrogated me, or to whom can it 
seem possible to be done, that that which 
is in the subject should remain after that 
the subject itself has perished ? For it is 
monstrous, and fartherest from the truth, 
that that which would not exist at all un- 
less it existed in the subject, should be 
able to exist even when it (the subject) 
exists not. 



Omne quod in subjecto est, si semper 
manet, ipsum etiam subjectum maneat 
semper necesse est. — Ibid., n. 24. 



Everything" which is in a subject, if 
it always remains, it is necessary that the 
subject itself should remain. 



Si enim subjectum est animus arte in 
subjecto existente, neque subjectum im- 
mutari potest quin et id quod in subjecto 
est immutetur. — Sed ne ration! nostrae 
adversentur, qua dictum est, mutato sub- 
jecto omne quod in subjecto est necessario 
mutari, videndum est. Sed non adver- 
santur. Nam illud secundum hanc muta- 
tionem subjecti dicitur, per quam omnino 
mutare cogitur nomen. Nam si ex albo 
cera nigrum colorem ducat alicunde, non 
mimus cera est ; et si ex quadrata rotun- 
dam formam sumat, et ex molli durescat, 
frigescatque ex calida : at ista in subjecto 
sunt, et cera subjectum. Manet autem 
cera non magis minusve cera, cum ilia 
mutentur. Potest igitur aliqua mutatio 
fieri eorum quae in subjecto sunt, cum 
ipsum tamen juxta id quod hoc est 
ac dicitur, non mutetur. At si eorum 
quae in subjecto sunt, tanta commutatio 
fieret, ut illud quod subesse dicebatur, 
dici jam omnino non posset ; veluti 
cum calore ignis cera in auras discedit, 
eamque mutationem partitur ut recte in- 
telligatur mutatum esse subjectum, quod 
cera erat, et cera jam non est : nullo 
modo aliqua ratione quidquam eorum, 
quae in illo subjecto ideo erant quia 
hoc erat, remanere putaretur. — De Im- 



For if the mind is a subject closely in 
the existing subject, neither can the sub- 
ject be changed except that also be changed 
which is in the subject. — But we must see 
lest they oppose our argument, by which 
it is said, the subject being changed, every- 
thing in the subject is necessarily changed. 
But they do not oppose it. F^or that is 
said according to this change of the sub- 
ject whereby it is compelled to change its 
nature entirely. For if wax from some 
source changes its color from white to 
black, it is none the less wax ; and if it 
receive a round form from a square one, 
and from softness become hard, and from 
warmth become cold : yet these are in the 
subject, and wax is the subject. But the 
wax remains neither more nor less wax, 
although these be changed. Therefore 
some change of those things which are in 
the subject is possible, since the subject 
nevertheless according to that which this 
is and is called, is not changed. But if 
such a change of those things which are 
in the. subject should take place, so that 
what was called the subject can now no 
longer be so called ; as when by the heat 
of fire wax is dissipated into the air, and 
it suffers that change so that the subject 
may be rightly understood as changed, 



THE CATHOLIC I'MTll. 



157 



inort. Anim., c. 5, n. 7, 8, col. 1024, 
1025, lb., T. 32. 



Tolle ipsa corpora qualitatibus cor- 
porum, non erit ubi sint, et ideo necesse 
est ut non sint. — Ep. 187, Uardan., c. 6, 
n. 18, col. 838, lb., T. 33. 



because it was wax, and now is wax no 
longer : in no manner, by any reasoning, 
can any of those things which were in that 
subject because this subject existed, be 
thought to remain. 

Take away bodies themselves from 
the qualities of bodies, and there will be 
nothing where they may be, and therefore 
it is necessary that they be not. 



Century V. 

ISIDORE, MONK OF PELUSIOTA. 



^'Oxniia yap Eivai rr/v ov6iav 
TTJi TtoiorriToi opi^orrai [gjiXodo- 
cpoj], 7ji fXYj v7tapxov6rji, drvTiapx- 
Tov Eivai TTfv Ttoiorrfvd (padi. — 
L. 2, Ep. 72, Strat., p. 120. 



The Philosophers define substance as 
the vehicle of quality ; unless this exist, 
quality cannot exist, they say. 



Chapter II. 

THE CHURCH OF ROME. 

The Church of Rome uses the word Species to signify the Acci- 
dents without any subject. 



COUNCIL OF TRENT. 



Manentibus duntaxat speciebus panis 
et vini. 

Si quis negaverit, in venerabili Sacra- 
mento eucharistiae sub unaquaque specie, 
et sub singulis cujusque speciei partibus, 
separatione facta, totum Christum con- 
tineri : anathema sit. — Sess. 13 de Euch., 
can. 2, 3, p. 64. 



The species of bread and wine alone 
remaining. 

If any one shall deny, that in the 
venerable Sacrament of the Eucharist un- 
der each species, and under every part of 
each species, a separation being made, 
entire Christ is contained : let him be 
anathema. 



THE CATHOLIC CHURCH. 

The ancient Church never used this word in this sense, but by the 
the word Species denoted the substance, nature, and matter of a thing, 
the subject itself that appears. 



>58 



THE CATHOLIC FAITH. 



Century III. 
ORIGEN, PRIEST OF ALEXANDRIA. 



Ut si quid forte de specie plumbi 
habuerit admistum, id ignis decoquat et 
resolvat. — Horn. 6 in Exod., c 4, col. 
334, 5, CDA., Pat. Gr. T. 12. 



That, if by chance he shall have any- 
thing of the species of lead mixed with 
him, the fire may purge and destroy it. 



Century IV. 

AMBROSE, BISHOP OF MILAN 



Hie numerus captivorum, hie ordo 
praestantior est, quam species poculorum. 
— De ofific. Minist., L. 2, c. 28, n. 139, 
col. 141, Pat. Lat. T. 16. 

Virgam levavit Moyses, separavit se 
aqua, et in murorum specie, congelavit. — 
Gravior est enim ferri species, quam aqu- 
arum liquor. 

Xon valebit Christi sermo, ut species 
mutet elementorum ? 

Ante benedictionem verborum coeles- 
tium alia species nominatur, post conse- 
crationem corpus significatur. — De Myst., 
c. 9, n. 51, 52, 54, col. 406, 407, lb. 

Rogatus ad nuptias aquae substan- 
tiam in vini speciem commutaret, etc. — 
Serm. 10. In Epiph., serm. iii, n. i, col. 
622, lb.. T. 17. 

Similiter et cum hydrias plenas liquore 
fontium vertit in vinum, — et speciem ma- 
gis necessarian! nuptiis praestitit, etc. — 
Serm. 11. In Epiph., serm. iv, n. i, col. 
625. 

AURELIUS AUGUSTIN 

Si ergo figura maris tantum valuit, 
species Baptismi quantum valebit? — Tract. 
10 in Joan. Evang., n. 4, col. 1477, Pat. 
Lat. T. 35- 

' Et omnes eumdem potum spiritua- 
lem biberunt.' Aliud illi, aliud nos ; sed 
specie visibili, quod tamen hoc idem sig- 
nificaret virtute spirituah. — Ibid., Tract. 
26 in Ibid., n. 26, col. 1612. 

Et illi pro magno sacramento ejusdem 
Christi biberunt aquam profluentem de 
petra ; nos quid bibamus norunt f, deles. 



This number, this order of captives 
is more excellent than the species of 
cups. 

Moses raised his rod, the water sepa- 
rated itself, and became hard in the spe- 
cies of walls. — For the species of iron is 
heavier than the liquor of water. 

Shall not the word of Christ avail to 
change the species of the elements ? 

Before the benediction of the heav- 
enly words the species is called one 
thing ; after the consecration the body 
is signified. 

Being asked at the marriage to change 
the substance of water into the species of 
wine, etc. 

Likewise also when He changed the 
urns full of the liquor of the fountain into 
wine, — and provided for the marriage a 
more necessary species, etc. 

E, BISHOP OF HIPPO. 

If, therefore, the figure of the sea 
availed so much, how nmch will the spe- 
cies of Baptism avail ? 

' x\nd all drank the same spiritual 
drink.' They drank one thing, we another; 
but with a visible species, which neverthe- 
less might signify this same thing by spirit- 
ual virtue. 

And they for a great Sacrament of 
the same Christ, drank the water flowing 
from the rock ; the faithful know what we 



THE CATHOLIC FAI'm. 



^59 



Si speciem visibilem intendas-, aliud est : 
si intelligibilem significationem, eumden 
polum spiritualem biberunt. — Tract. 45 
in Ibid., n. 9, col. 1723. 

Quod cum per manus hominum ad 
illam visibilem specimen perducatur, non 
sanctificatur ut sit tam magnum Sacra- 
mentum, nisi operante invisibiliter Spiritu 
Dei, etc. — De Trin., L. 3, c. 4, n. 10, 
col. 874, lb., T. 42. 

Cum autem suscipitur, aliquando in 
angelo demonstratur, altquando in ea spe- 
cie quae non est quod angelus, quamvis 
per ang'elum deposita ministretur : rursus 
cum in ea specie suscipitur quae non est 
quod angelus, etc. — Ibid., c. 10, n. 19, 
col. 879. 



drink. If you heed the visible species, it 
is another thing : if you consider the in- 
telligible signification, they drank the same 
spiritual drink. 

When by the hands of men it is led to 
that visible species, it is not sanctified that 
it may be so great a Sacrament, unless by 
the invisible operation of the Spirit of 
Ciod. ' 

But when it is assumed, it is some- 
times demonstrated in an angel, some- 
times in that species which is not what an 
angel is, although it is disposed through 
an angel's ministry : again when it is 
assumed in that species which is not what 
an angel is, etc. 



Ibid., L. 3, c. 10, n. 19. 21, col. 880, 881. 

Century V. 

GAUDENTIUS, BISHOP OF BRESSE. 

Recte enim vini specie turn sanguis For rightly is His blood then ex- 

ejus exprimitur, etc. — Tract. 2 in Exod., pressed by the species of wine, etc. 
col. 53, CD., T. 7, La B. 



CAELIUS SEDULIUS, PRIEST. 



Ipsae etiam ut possent species osten- 
dere Christum, 

Aurea nascenti funderunt munera 
Regi, 

Thura dedere Deo, myrrham tribuere 
sepulchre. 

— Carm., L. 2, col. 283, CD., 
T. 8, La B. 

SALVIANUS, BISHOP OF MARSEILLES. 



That the very species might manifest 
Christ, they present golden gifts to Him 
as to a nascent king ; they give Him in- 
cense as God ; they ofTer myrrh for EI is 
burial. 



Adde hue fontes repente natos, adde 
medicatas aquas, vel datas vel immutatas, 
speciem servantes, naturam relinquentes. 
— De Prov. Dei et ipsius gub., L. i, col. 
260, A., T. 3, La B. 



Add to this the fountains suddenly 
sprung up, add the healed waters, either 
given or changed, preser\-ing their species, 
.leaving their nature. 



ARNOBIUS JUNIOR. 

Xon solum eis speciem frumenti, sed Administering to them not only the 

et vini et olei administrans. — In 104, col. species of grain, but also of wine and oil. 
4S1, I)., Pat. Lat. T. 55. 



i6o 



TH1-: CATHOIJC FAITH. 



Chapikr III. 
THE CHURCH OF ROME. 

The Church of Rome holds that in the Eucharist Christ is bodily 
present in the same organized body in which He suffered on the Cross, 
the substance of the bread and wine being abolished ; and yet this 
body cannot be seen or felt, but only bread and wine are perceived by 
sight, taste, and smell. 

CATECHISM OF THE DECREES OF COUNCIL OF TRENT 



Jam vero hoc loco a pastoribus ex- 
plicandum est, non solum verum Christi 
corpus, et quicquid ad veram corporis 
rationem pertinet, veluti ossa et nervos, 
sed etiam totum Christum in hoc Sacra- 
mento contineri. — Pars 2, c. 4, qu. 31, 
p. 189. 

Si enim fideles ea tantum in hoc Sac- 
ramento contineri sibi persuaserint, quae 
sensibus percipiunt, in summam impieta- 
tem adducantur necesse est, quum nihil 
aliud praeter panis et vini speciem oculis, 
tactu, odoratu, giistu sentientes, panem 
tantummodo ac vinum in sacramento esse 
judicaverint. — Ibid., qu. 25, p. 185. 



But now in this place it must be ex- 
plained by the pastors, that not only the 
true body of Christ, and whatever pertains 
to the true notion of a body, as bones and 
nerves, but entire Christ even is contained 
in this Sacrament. 

For if the faithful shall persuade them- 
selves that that only is contained in this 
Sacrament which they perceive with their 
senses, they are necessarily lead into the 
greatest impiety, inasmuch as perceiving 
nothing else by the eyes, touch, smell and 
taste, except the species of bread and wine, 
they shall judge that bread and wine only 
are in the Sacrament. 



THE CATHOLIC CHURCH. 

The ancient Church believed that every organized body, never 
excepting the body of Christ, is visible and palpable. 

Century II. 

TERTULLIAN, PRIEST OF CARTHAGE. 



Ego corpus hominis non aliud intel- 
ligam, quam omnem istam struem carnis, 
quoquo genere materiarum concinnatur 
atque variatur, quod videtur, quod tane- 
tur, quod denique ab hominibus occiditur. 
— De resurr. earn., c. 35, p. 132, Pars 4. 



I understand by the body of man, 
nothing else than that whole structure of 
flesh, by whatever kind of matter it is put 
together and varied, which is seen, which 
is held, which, in a word, is killed by 
men. 



THE CATHOLIC- I'Arni. 



i6i 



Century IV. 

OREGORV NAZIANZRN, BISHOP OF CON,3TAN TINOPLE. 



Uors/joy 6GJjita, uat 7t(^<^ to ait- 
F.ipov, xa) dvpidrov, Mai d6xffl~ux- 
ridrov, xai aVa<^£?, xai dopazor, 
r/ Hat ravra daojiiara, rf"^^ t^ovdia'^ ; 
ov yap avvTf cpvdii dooudroov, r) 
dc^jua /.lev, ovxi- Tavra 6e rrj'i 
TtaxvTTiTo^ , ira jin/Sev TtXsor iji-ic^v 
eXV ^^ fjetor, 7t&)<i yap dSTtror, el 
TtEpiypoTtrov ; — Orat. 34, orat. 2 de 
Theolog. , p. 549, CD., T. i. 



Is He a body, and liow is He in- 
finite and intermediate, and without a 
figure, and impalpable and unseen? is 
this a body ? what licence ! For this is 
not the nature of bodies, nor is it a body ; 
no, indeed ! This is stupidity, that the 
Divinity may have nothing more than our- 
selves ; for how is He worshipful, if He is 
circumscribed ? 



GREGORY, BISHOP OF NYSSA. 



\Q? yap ovK edri ^c^/ia, do to 
Xpayf-ia, xai to dx'fj^cc xai 1) dvTiTV- 
Ttia xai 7) diddzadii, xai to fidpo<i, 
xai Ta XoiTtd rcSv iSioojudTGor ov 
TtpodedTiv, X. T. A. — De horn.* opific, 
c. 24, p. 107, 108, T. 1. 



For as that is not a body which is not 
possessed of color, and form, and solidity, 
and extension, and gravity, and the other 
attributes, etc. 



OHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



Praesente enim Christo nee tentari 
tideles poterant, nee probari, si essent veri 
fideles : quoniam si sit praesens, non cre- 
ditur, sed videtur : cum autem absens 
fuerit, non videtur, sed creditur, dum tim- 
etur. Christo igitur praesente, etsi tenta- 
tionem aliquam sustinerent propter eum 
ut justitiam facerent, opus tamen eorum 
non videbatur esse in tide, sed in oculis. 
— Horn. 53 in Matt. op. imperf. (op. spu- 
rium), p. 964, 965, DA., T. 6. 

DIDYMUS, BISHOP 

'ETtsi d6paTo<i 6 0s6<, dxovXon- 
fjEf de T(Sr dopaToor to ddciO/iaTor • 
ddoD/iaToi dpa 6 Sed'^ gov, doparoi 
edzir. — Catena in Joan. 4 : 24, col. 1646, 
B., Pat. (ir. T. 39. 



For if Chrjst were present, the faith- 
ful could not have been tried and proved 
whether they were true faithful : seeing 
that if He be present, He is not believed, 
but seen : but when He is absent. He 
is not seen, but believed, while He is 
feared. Christ being present, therefore, 
although thev might sustain some trial for 
His sake, that they might work righteous- 
ness, yet their work does not seem to be 
in faith, but in the eyes. 

OF ALEXANDRIA. 

Since God is invisible, but incorpor- 
ality follows invisibility ; then, since God 
is incorporeal. He is invisible. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 

By His divinity indeed He is ever 



Semper quidem divinitate nobiscum 
est : sed nisi corporaliter abiret a nobis, 
semper ejus corpus carnaliter videremus, et 
nunquam spiritualitr crederemus. — Serm. 
143, c. 4, n. 4, col. 786, Pat. Lat. T. 38. 



with us : but unless He had gone away 
from us bodily, we should always see His 
body carnally, and never should have be- 
lieved spiritually. 



1 62 THE CATHOLIC FAITH. 

Century V. 

AMMONIUS, PRIEST OF ALEXANDRIA. 

'/2? ddoxijj.o'i, u f.17) 7ti6TEv6cxi As an unjust person, who does not 

Eli Tor Sixcxioy Tor did Trfr diuaio- believe on the just One, Who, on account 

dvrr/r avrov dyaXTjcpOErra sii ov- of His righteousness, ascended into heaven 

payovi, Hal dcpavrj yEyovora roi'i and became invisible to men. 
drSpGJTtoii. — In Joan. 16: 11, col. 1497, 
B., Pat. Gr. T. 85. 

Century VI. 

GREGORY THE GREAT, BISHOP OF ROME. 

Non sicut Eutychius Constantinopo- In that glory of the resurrection, our 

litanae urbis episcopus scripsit, corpus body will not be, as Eutychius, Bishop of 

nostrum in ilia resurrectionis gloria, erit the city of Constantinople, wrote, impal- 

impalpabile, ventis aereque subtilius. In pable and more subtile than the wnnds 

ilia enim resurrectionis gloria erit corpus and air. For in that glory of the resur- 

norpus nostrum subtile quidem per effec- rection our body will be subtile indeed by 

tum spiritalis potentiae, sed palpabile per the effect of spiritual power, but palpable 

veritatem naturae. Unde etiam Redemp- by the truth of nature. Whence also our 

tor noster dubitantibus de sua resurrec- Redeemer, the disciples doubting concern- 

tione Discipulis, ostendit manus et latus, ing His resurrection, showed them His 

palpanda ossa carnemque praebuit, di- hands and side, and gave them His bones 

cens : Palpate et videte, quia spiritus car- and flesh to handle, saying : Handle Me 

nem et ossa non habet, sicut me videtis and see, for a spirit hath not flesh and 

habere. bones, as ye see me have. 

Erit itaque [corpus post resurrectio- The body, therefore, after the resur- 

nem] subtilis, quia et incorruptabilis. Erit rection, will indeed be subtile, because it 

palpabilis, quia non amittet essentiam will be incorruptible also. It will be pal- 

veracis naturae. — Moral, in Job, L. 14, c. pable, because it will not lose the essence 

56, n. 72, col. 465, C; c. 57, n. 77, col. of its true nature. 
467, E., T. I. 

Century VIII. 

JOHN OF DAMASCUS, A PRIEST. 

iloj? yd/j doojiia, to ditEipov , How, therefore, is that a body which 

Hat dopidTOv, Hal d6xi]f-idTi6Tor , is infinite, and indeterminate, and without 

Hal dvaq)k<=, nal dopaTov. — De fid. figure, and impalpable and invisible ? 
Orthodox., L. i, c. 4, p. 127, D., T. i. 



Chapter IV. 
THE CHURCH OF ROME. 

The Church of Rome holds that the Body of Christ is not only in 
Heaven at the right hand of the Father, but is also present in the Holy 
Eucharist. 



THE CATHOLIC" FAITH. 



l6 



COUNCIL OF TRENT. 



Principio docet sancta synodus, et 
aperte ac simpliciter profitetur, in almo 
sanctae eucharistiae sacramento post panis 
et vini consecrationem Dominum nostrum 
Jesum Christum verum Deum atque hom- 
inem vere, realiter ac substantialiter sub 
specie illarum rerum sensibilium contineri. 
Neque enim haec inter se pugnant, ut ipse 
Salvator noster semper ad dextram Patris 
in coelis assideat juxta modum existendi 
naturalem, et ut multis nihilominus aliis 
in locis sacramentaliter praesens sua sub- 
stantia nobis adsit, etc. — Sess.13 de euch., 
c. I, p. 59- 



In the first place, the holy Synod 
teaches, and openly and simply professes, 
that in the august Sacrament of the Eu- 
charist, after the consecration of the bread 
and wine, our Lord Jesus Christ, true God 
and man, is truly, really and substantially 
contained under the species of those visi- 
ble things. For neither is this inconsistent 
with itself, that our Saviour Himself may 
ever sit at the right hand of God in heaven 
according to the natural mode of existing, 
and that nevertheless He may be present 
with us by His substance sacramentally in 
many other places. 



THE CATHOLIC CHURCH. 

The ancient Church beheved that every body must occupy space ; 
that a body cannot occupy more than one place at the same time, nor 
be entire in one part, nor exist after the manner of a spirit. 

Century IIL 
NOVATIAN, PRIEST OF ROME. 



Si homo tantummodo Christus, quo- 
modo adest ubique invocandus, cum haec 
hominis natura non sit, sed Dei, ut adesse 
omni loco possit? — De Trin., c. 14, col. 
909, Pat. Lat. T. 3. 

ARNOBIUS JUNIOR 



If Christ be a man only, how is He 
present everywhere to be invoked, since 
this is not the nature of man, but of God, 
to be able to be present in every place ? 



In simulacris dii habitant, singuline 
in singulis toti, an partialiter atque in 
membra divisi? Nam neque unus deus in 
compluribus potis est uno tempore inesse 
simulacris, neque rursus in partes sectione 
interveniente divisus. Constituamus enim 
decem millia simulacrorum toto esse in 
orbe Vulcani : numquid esse, ut dixi, de- 
cem omnibus in millibus potis unus uno 
in tempore ? Non opinor. Qua causa ? 
Quia quae sunt privata singulariaque nat- 
ura, multa fieri nequeunt simplicitatis suae 
integritate servata, etc. — Si autem in cunc- 
tis idem esse dicetur, perit omnis ratio 
atque integritas veritati, si hoc fuerit sump- 



The gods inhabit statues ; is every 
single one of them entire in single statues, 
or are they divided into parts and num- 
bers ? For one God cannot be in many 
statues at one time, nor, again, divided 
into parts by an intervening section. For 
let us suppose there are ten thousand 
statues of Vulcan in the whole world : can 
one at one time, as I have said, be in all 
these ten thousand statues ? I think not. 
For what reason? Because those things 
which are of a private and single nature 
cannot be made many, and yet preserve 
the integrity of their simplicity, etc. — But 
if the same be said to be in all, all reason 



164 



THE CATHOLIC FAITH, 



tum, posse unum in omnibus uno tempore 
permanere, aut deorum est unusquisque 
dicendus ita ipsum semet ipso esse divi- 
dere ut et ipse sit et alter, non aliquo dis- 
crimine separatus, sed ipse idem et alius, 
(^uod quoniam recusat et respuit asperna- 
turque natura, aut innumeros dicendum 
est confitendumque esse Vulcanos, si in 
cunctis volumus eum degereatque inesse 
simulacris, aut erit in nullo, quia esse 
divisus natura prohibetur in plurimis. — 
Adv. Nat., L. 6, c. 19, p. 273, 274. 



and entireness of truth is destroyed, if 
this be supposed, that one [deity] can re- 
main in them all at one time, or every 
god must be said to divide himself from 
himself in such a manner as to be both 
himself and another. Which, since nature 
refuses and rejects and disdains, we must 
either say and confess that there are in- 
numerable Vulcans, if we will that he be 
and dwell in all the statues, or he will be 
in none of them, because nature prohibits 
his division among many. 



Century IV. 



ATHANSIUS, BISHOP OF ALEXANDRIA. 



Movov ydfj Tov &eov tdrir tv 
6v6i TOTtoii uai ev oA,g5 rcj nodjic^ 
kv avrg r^ po7t^/ ev/jidxEdQai. — 
Quaest. ad Antioch (opus spurium), qu. 
26, p. 264, T. 2. 



For it is the property of God alone to 
be found in two places and in the whole 
world at the same moment of time. 



GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE. 



^H daojua ev daojiiadir edrai oTtap 
advraror. — Orat. 34, orat. 2 de Theol., 
p. 541, B., T. I. 

^Ayyeior yap juedijuraior, ov 
Xonpr'fdEi di/uedi/urov, ovde dGDnaroi 
kv6<3 t67Co<sj 8vo Tf nXeioo dooficxra • 
— Orat. 51 ad Cledon., p. 741, A., T. i. 



Or will a body be in diverse bodies, 
which is impossible. 

Eor a vessel of one measure will not 
contain two measures, nor will the place of 
one bodv contain two or more bodies. 



AMBROSE, BISHOP OF MILAN. 



Cum igitur omnis creatura certis 
naturae suae sit circumscripta limitibus ; 
si quidem et ilia invisibilia opera, quae 
non queunt locis et finibus comprehendi, 
substantiae suae tamen proprietate clau- 
duntur : quomodo quis audeat creaturam 
appellare Spiritum sanctum, qui non habet 
circumscriptam determinatamque virtu- 
tem ; quia et in omnibus et ubique semper 
est, quod utique divinitatis et dominatio- 
nis est proprium ; ' Domini ' enim ' est 
terra, et plenitudo ejus.' — De Sp. Sanct., 
L. I, c. 7, n. 81, col. 723, 724, Pat. Lat. 
T. 16. 



Since, therefore, every creature is cir- 
cumscribed by certain limits of its own 
nature ; if surely even those invisible 
works, which cannot be comprehended by 
place and bound, are nevertheless confined 
by the property of their own substance : 
how can any one dare call the Holy Spirit 
a creature. Who has not a circumscribed 
and determinate power ; because He is 
always in all things and everywhere, 
which assuredly is the property of divin- 
ity and dominion. For the earth is the 
Lord's and the fullness thereof. 



THK CATHOLIC KAiril 



165 



AURELIUS AUOUSTINK, BISHOP OF HIPPO. 



Omne quippe quod oculis corporis 
conspici potest, in loco aliquo sit necesse 
est, nee ubique sit totum, sed minore sui 
parte minorem locum occupet, et majore 
majorem, — Ep. 92 Italic, n. 3, col. 319, 
Tat. Lat. T. 3:-. 

Nullum esse quantulumcumquc cor- 
pusculum, quod non pro suo modo loci 
occupet spatium ; nee in co quod occupat 
ubique sit totum, sed minus sit in parte 
quam in toto. — Ep. 162 Evodio, n. 9, col, 
708. 

Nee tamen cum Eilium Dei Christum 
dicimus, hominem separamus ; aut cum 
cumdem Christum filium hominis dicimus, 
separamus Deum. Secundum hominem 
namque in terra erat, non in coelo ubi 
nunc est, quando dicebat. Nemo ascendit 
in coelum, nisi qui de coelo descendit, 
Filius hominis qui est in coelo : quamvis 
secundum id quod Filius Dei erat, esset 
in coelo ; secundum id vero quod hlius 
hominis erat, adhuc esset in terra, non- 
dumque ascendisset in coelum. — Ita recte 
dici potuit, Hodie mecum eris in paradiso, 
cum juxta humanam humilitatem, per car- 
nem in sepulchro, per animam in inferno 
illo die futurus esset ; juxta divinam vero 
immutabilitatem nunquam de paradiso, 
quia ubique est semper, recessisset. 



— Cui [carni] profecto immortalita- 
tem dedit, naturam non abstulit. — Non 
est autem consequens ut quod in Deo est, 
ita sit ubique, ut Deus. 

Non enim corpora sunt [Pater, Filius, 
et Spiritus sanctus], quorum amplior sit in 
tribus quam in singulis magnitudo ; nee 
loca suis molibus tenant, ut distantibus 
spatiis simul esse non possint. — Ep. 187, 
Dard., c. 3, n. g, 10, col. 835, 836; c. 4, 
n. 15, col. 837. 

Nam spatia locorum tolle corporibus, 
nusquam erunt, et quia nusquam erunt. 



Everything which can be seen by the 
eyes of the body, must be necessarily in 
some place, nor can it be entire every- 
where, but by its lesser part it must oc- 
cupy a lesser space, and by its greater 
part a greater space. 

There is no atom, however small, 
which must not, in proportion to its meas- 
ure, occupy space and place ; nor is it 
everywhere entire in that which it occu- 
pies, but it must be less in part than in 
whole. 

Nor yet when we call Christ the Son 
of God, do we separate His humanity ; 
nor when we call the sarhe Christ the Son 
of man, do we separate His Divinity. 
For according to His humanity He was 
on earth, not in heaven where he now is, 
when He said : No man has ascended into 
heaven, but He who came down from 
heaven, the Son of man Who is in heaven: 
although according to that He was the 
Son of God, He was in heaven ; but ac- 
cording to that He was the Son of man. 
He was still upon earth, and had not yet 
ascended into heaven. — Thus he could 
say correctly. To-day shalt thou be with 
Me in paradise, although according to His 
human humility, upon that day by His 
flesh He was to be in the sepulcher, by 
His soul in the infernal regions ; but ac- 
cording to His Divine immutability He 
never departed from paradise, because He 
is everywhere. 

To His flesh indeed He gave immor- 
tality. He did not take away nature. — But 
it does not follow that what is in God 
must thus be everywhere, as God is. 

For the Father, Son, and Floly Spirit 
are not bodies, whose magnitude must be 
greater in three persons than in a single 
one ; nor do they possess places by their 
mass, so that they cannot be in distant 
spaces at the same time. 

For take away local extent from 
bodies, and they will be nowhere; and 



i66 



THE CATHOLIC FAITH. 



nee erunt. Tol'.e ipsa corpora qualitati- 
bus corporum, non erit ubi sint. et ideo 
necesse est ut non sint. — Ibid., c. 6, n. 
i8, col. 838. 



Sursum est Dominus : sed etiam hie 
est Veritas Dominus. Corpus enim Do- 
mini in quo resurrexit, uno loco esse 
potest : Veritas ejus ubique diffusa est. — 
Tract. 30 in Joan Evang., n. i, col. 1632, 
lb., T. 35- 

Homo enim secundum corpus in loco 
est, et de loco migrat, et cum ad alium 
locum venerit, in eo loco unde venit non 
erit : Deus autem implet omnia, et ubique 
totus est ; non secundum spatia tenetur 
locis. Erat tamen Dominus Christus se- 
cundum visibilem carnem in terra, secun- 
dum invisibilem majestaterii in coelo et in 
terra. — Ibid., Tract. 31, n. g, col. 1640. 

Non enim quia dicimus Deum et in 
coelo esse, et in terra (ipse quippe ait per 
Prophetam, ' Coelum et terram ego im- 
pleo'), aliam partem dicturi sumus eum in 
coelo habere, et in terra aliam : sed totus 
in coelo est, totus in terra ; non alternis 
temporibus, .sed utrumque simul, quod 
nulla natura corporalis potest. — De*civ. 
Dei, L. 22, c. 29, n. 3, col. 798, 799, 
lb., T. 41. 

Secundum praesentiam quippe spirit- 
ualem nullo raodo ilia pati posset : secun- 
dum praesentiam vero corporalem simul et 
in sole, et in luna, et in cruce esse non 
posset. — Contr. Faust., L. 20, c. 11, col. 
378, lb., T. 42. 



because they will be nowhere, they will 
not exist at all. Take away the bodies 
themselves from the qualities of bodies, 
and there will not be where they may ex- 
ist, and therefore it is necessary that they 
exist not. 

The Lord is above : but truth the 
Lord is here also. For the body of the 
Lord in which He arose again must be in 
one place : His truth is diffused every- 
where. 

For man, according to his body, is in 
a place, and goes out from a place, and 
when he comes to another place, he will 
not be in that place whence he came. 
But God fills all things, and is ever}'where 
entire ; He is not confined to places ac- 
cording to spaces. Yet our Lord Christ 
according to His visible flesh, was on 
earth ; according to His invisible majesty, 
in heaven and on earth. 

For neither because we say that God 
is in heaven and on earth (surely He says 
by the Prophet : I fill heaven and earth), 
shall we say that He has one part in 
in heaven and another upon earth : but 
He is entire in heaven, entire on earth ; 
not at alternate times, but both at the 
same time, which no coporeal nature is 
capable of. 

According to His spiritual presence. 
He could in no manner have suffered 
those things : but as to His corporeal 
presence, He could not be at the same 
time in the sun, and in the moon, and 
on the cross. 



Century V. 

THEODORET, BISHOP OF CYRUS. 



Ei TOLVVv 6 /lev tovtoov, o 6s 
sxeirGDv apx^iy krdx^V} f>io:6roi ds 
Twv dyGpoDTTGOv vTto TTJv evoi cppov- 
TiSa reXa'^, evSr/Xov (s3? nepiyEy- 
pcxiA/uevrjy exovdi rrjv ovdiav. Ei 
8f TovTo yovv dXifJe<t, Q)67rep nai 



If, therefore, this one is placed over 
these, and that one over those, and every 
man lives under the care of one, it is evi- 
dent that they (the angels) have a circum- 
scribed being. But if this be true, and it 
is true, then they require a place to be in. 



rilE CATIIOLR- FAmi. 



167 



dXr/Osr, Tonov ap.x Trpoddeuvra/ . For the Godhead only, as being uncir- 
Movov ydft rd fJsfOi^, cjf dnepyEy- cumscribed, is not in a place. 
pafj-fxivov ovH kv roTtao. — Quaest. in 
Gen., c. I, Interr. 3, p. 7, T. i. 

EUCHERIUS, BISHOP OF LYONS. 

Int. Aut quomodo in coelo erat Quest. Or how was the Saviour in 

[Salvator], cum adhuc esset in terra? heaven, while he was yet on earth ? Ans. 

Resp. Sacundum carnem in terra erat, According to His flesh He was on earth ; 

secundum Deitatem coelo non deerat. — according to His Divinity He was not 

Instruct., L. i, in Joan., col. 801, A.. absent from heaven. 
Pat. Lat. T. 50. 

Century VI. 

FULGENTIUS, BISHOP OF RUSPE. 



Nam quod aliquo circumscribitur fine, 
necesse est ut loco teneatur aut tempore. 
— Ad Trasmund., L. 2, c. 7, col. 253, 
Pat. Lat. T. 65. 

Secundum humanam substantiam, ab- 
sens coelo cum esset in terra, et derelin- 
quens terram cum ascendisset in coelum ; 
secundum divinam vero immensamque 
substantiam, nee coelum dimittens cum de 
coelo descendit, nee terram deserens cum 
ad coelum ascendit. — Immensitatem vero 
suae divinitatis ostendens discipulis dicit : 
Ecce ego vobiscum sum omnibus diebus, 
usque ad consummationem saeculi. Quo- 



For that which is circumscribed by 
any end, is necessarily contained in a place 
or in time. 

According to His human substance. 
He was absent from heaven when He was 
on earth, and He left earth when He 
ascended into heaven ; but according to 
His divine and immense substance, He 
did not leave heaven when He descended 
from heaven, nor did He desert earth 
when He ascended to heaven. — But show- 
ing the immensity of- His Divinity, He 
says to His disciples : Lo, I am with you 



modo autem ascendit in coelum, nisi quia , all days, even to the end of the world. 



localis et verus est homo? Aut quomodo 
adest fidelibus suis, nisi quia idem immen- 
sus et verus est Deus ? — Secundum veram 
humanitatem suam localiter tunc esset in 
terra, secundum divinitatem tamen (quae 
loco nullatenus continetur) coelum totus 
impleret et terram. — Ibid., L. 2,. c. 17, 
col. 265, 266. 

Nam ut Christi veri hominis corpus 
localiter contineri Paulus monstraret Apos- 
tolus, ait ad Thessalonicenses : Quomodo 
conversi estis, etc. — Ibid., c. 18, col. 266. 

ANASTASIUS SINAITA, 

Ovrs ydfj ayyEA.o'^ dvvarai er 
Siacpo/joi'i TOTtoi^ £v avr^ rg fjOTtj/, 
Ei i-iri f.i6vo<i 6 ditEpiypaTtro<i 0e6^. 
— Quaest., qu. 89, col. 717, D., Pat. Gr. 
T. 89. 



But how did He ascend into heaven, un- 
less because He is local and true man ? 
Or how is He present to His faithful, ex- 
cept because the same is immense and 
true God? — According to His true hu- 
manity. He was then locally upon earth ; 
yet according to His Divinity (which is 
contained in no place). He entirely filled 
heaven and earth. 

For that the Apostle Paul might sho\\' 
that the body of Christ, true man, was 
contained in a place, he says to the Thes- 
salonians : How that ye turned, etc. 

PRIEST OF ANTIOCH. 

For neither can an angel be in differ- 
ent places at the same moment, but only 
the uncircumscribed God. 



1 68 



THE CATHOLIC FAITH. 



Chap'ier V. 

The Church of Rome, when the Fathers mention a change and 
conversion in the Eucharist, understands it of a change aboUsbing the 
substance of the bread and wine, the accidents only remaining. 

But the ancient Church never used these words in this sense. 
There is a vast difference between the change and conversion of a 
thing, and its abolition. 

Century II. 

TERTULLIAN, PRIEST OF CARTHAGE. 



Interpretabimur itaque planius et vim 
et rationem demutationis, quae ferme sub- 
ministrat alterius carnis resurrecturae prae- 
sumptionem, quasi demutari desinere sit 
in totum et de pristine perire. — Aliud 
enim demutatio, aliud perditio. — Quod 
etsi transfigurationem et conversionem in 
transitum substantiae cujusque defendis : 
ergo et Saul in alium virum con versus, de 
corpore suo excessit, et ipse satanas, cum 
in angelum lucis transfiguratur, qualita- 
tem suam amittit. Non opinor. Ita et 
in resurrectionis eventum mutari, converti, 
reformari licebit cum salute substantiae. 
— De resur. carnis., c. 55, p. 160, 161, 
Pars 4. 



We will explain more fully the nature 
and law of change, which usually affords 
a presumption of the resurrection of 
another flesh, just as if to be changed 
was to cease entirely, and to perish from 
what it was before. — For change is one 
thing, destruction is quite another. — For 
if thou defendest a transfiguration and 
conversion in the passing of any substance 
into another : therefore Saul also, who was 
changed into another man, passed out of 
his body ; and Satan himself, when he is 
transfigured into an angel of light, loses 
his quality. I do not so judge. Thus 
also in the event of the resurrection, it is 
possible to be changed, converted, and 
reformed with the preservation of the sub- 
stance. 



Century IV. 

CYRIL, BISHOP OF JERUSALEM. 



^Djdnsp yap rd Tol'i (io^ol'i itpo6- 
cpEpojuEva, T^ cpv6Ei ovra Xird, jt/e- 
/i/oXvdjuera yiyvsrai Trj kTtiKX7)6Ei 
T(2v el8(^\oov • ovTQDi (XTtEvartiai, 
TO Xiror vdcop UvEvjuaroi dyiov, 
xai Xpidrov, uai TJarr/jo? ttjv eiti- 
xXrjdiy Xafiur, dovajinv dyiorrjzo^ 
tTCiKvdrai. — Catech. 3, c. 3, col. 429, 
Pat. Gr. T. 33. 

"Dj67iEp ydp 6 aproS xai 6 oiroi 
r^/? Evxo:pi6Tia<iy itpo rfj'i dyiai kni- 
H\i]6EG0<i TTJi Ttp<:6Kvyrji7J<i Tpid8o<i, 
dpro^ 7/r xai oiro'i X/ror- kniuXr}- 
6E0D<i Se yEvojuevT/'^, 6 /uv aproS 



For as those things which are offered 
upon the altars (of the Gentiles), though 
by nature they are simple, become defiled 
by the invocation of the idols ; so, on the 
other hand, simple water receiving the in- 
vocation of the Holy Spirit, and Christ, 
and the Feather, acquires the power of 
sanctity. 

For as the bread and the wine of the 
Eucharist, before the invocation of the 
adorable Trinity, was simple bread and 
wine ; but after the invocation, the bread 
becomes the bodv of Christ, and the wine 



THE CATHOLIC FAITIl. 



169 



yivrzcxi 6iii)f.ia \pi6ruv, 6 de oivo<^ 
(t/jiia Xfjidrov' t6v avrov 87) rpo- 
Ttov, rd roiaura (ipoofiaca rr/f noii- 
Ttij'i Tov 'SaTcxvdyTg idia q)v6ei Aird 
oVrcr, T/j tTtiuXr^dEi tk)v dai/Lioyoov 
fiefii]\a yivfrai. — Catech. 19, Myst. i, 
n. 7, col. 1072. 



the blood of Christ. In the same man- 
ner, such food pertaining- to the pomp of 
Satan, though by their nature they are 
simple, by the invocation of daemons be- 
come impure. 



GRE(K)RY NAZIANZEN, BISHOP OF CONSTANFINOPLK. 



Xpidrdv trdeSvjuai, Xpidrdv 
nrTanETtoir]!.iai roj fiaTtTi6i.iaTu — 
Orat. 40 in Sanct. Bapt., p. 643, BC, 
T. I. 

AMBROSE, BISHOP OF 



I have put on Christ, I am changed 
into Christ in Baptism. 



MILAN. 



Si ergo tanta vis est in sermone Do- 
mini Jesu, ut inciperent esse quae non 
erant, quanto magis operatorius est, ut 
sint quae erant, et in aUud commutentur? 



Tu ipse eras, sed eras vetus creatura : 
postea quam consecratus es, nova creatura, 
esse coepisti. — De Sacrament, (op. spu- 
rium), L. 4, c. 4, n. 15, 16, col. 440, 441, 
Pat. Lat. T. 16. 

Non est ergo simplex aqua coelestis 
mysterii, per quam consequimur, ut par- 
tem cum Christo habere mereamur. — De 
Sp. sanct., L. i, Prolog., col. 707, lb. 

Dicitur hoc primum fecisse miracu- 
lum, ut aquam mutaret in vinum. Mag- 
num plane signum, et ad Dei credendam 
sufficiens majestatem. Quis enim non 
miretur in aliud quam erant, elementa 
esse translata? Nemo enim potest mu- 
tare naturam, nisi qui dominus est natu- 
rae. — Serm. 8, serm. i in Epiph., n. 4, 
col. 619, lb. T. 17. 



If, therefore, there is so great force 
in the word of the Lord Jesus, that things 
which were not begin to be ; how much 
more efficient is it, that the things may be 
what they were, and be changed into 
another thing ? 

Thou thyself wast, but thou wast an 
old creature : after that thou was conse- 
crated, thou beganst to be a new creature. 



Not simple water, then, is the water 
of the heavenly mystery, whereby we at- 
tain to deserve to have our portion with 
Christ. 

He is said to have performed this 
first miracle, that He might change water 
•into wine. A great sign, certainly, and 
sufficient for believing the majesty of 
God. For who can wonder that the ele- 
ments were translated into another thing 
than what they were ? For no ohe can 
change nature, but He who is the Lord of 
nature. 



TOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



''OvTQoi yap fiEydXf] tov Bait- 
ridjiiaroi 7) dvvajui^- a'A/lou? aVr' 
dXkoav TtoiEi rOi)? ^Era6xovra'i Tfj<i 
Saopsdi' ovH d(pi7^div eirai avQpoo- 
Ttovi rovi dvBpoo7tov<i. 



For verily great is the power of Bap- 
tism ; it makes the partakers of the gift 
quite otherwise than they were ; it does 
not suffer men to be men any longer. 



I/O 



THE CATHOLIC FAITH. 



Ilfjd^ rovTOiS tvvor/dor, 0601 
/.isrd TO gDODTidjua ayysXoi drri 
dvQpoJTtGDv yEyovadi. — Horn. 23 in 
Act., c. 3, 4, p. 203 A., 205 D., T. 9. 



Moreover, consider how many are 
made angels trom men after Baptism. 



Century V. 
CYRIL, BISHOP OF ALEXANDRIA, 



"On yap to ye.ys6fjai ov TtdvTGOi 
(pvdsGoi 6r}iJ.aivei jj-ETafioXifv y n. r. X. 
— Thesau., assert. 20, p. 201, A., T. 5. 



For a thing to be made, does by no 
means signify a change of nature. 



LEO THE GREAT, BISHOP OF ROME 



— Ut susceptus a Christo Christum- 
que suscipiens non idem sit post lavacrum 
qui ante baptismum fuit, sed corpus re- 
generati fiat caro Crucifixi.— Serm. 63 de 
pass. Dom., Serm. 12, c. 6, col. 357, A., 
Pat. Lat. T. 54. 



He that is received of Christ, and 
receives Christ, is not the same after the 
laver that he was before Baptism, but the 
body of the regenerated one becomes the 
flesh of the Crucified. 



GELASIUS L, BISHOP OF ROME. 



Certe Sacramenta quae sumimus cor- 
poris et sanguinis Christi, divina res est, 
propter quod et per eadem divinae effici- 
mur consortes naturae, et tamen esse non 
desinit substantia vel natura panis et vini. 
— Adv. Eutych. et Nestor., col. 475, B., 
T. 5, La B. 



Surely the Sacraments of the body 
and blood of Christ, which we receive, are 
divine things ; wherefore also by the same 
we are made partakers of the divine nature, 
and yet the substance or nature of the 
bread and wine do not cease to exist. 



Chapter VI. 

THE CHURCH OF ROME. 

The Church of Rome holds that the natural Body of Christ is 
substantially present in the Eucharist ; that the accidents of the bread 
and wine alone remain, the substance being abolished. 

CO.UNCIL OF TRENT. 



Si quis dixerit, in sacrosancto euchar- 
istiae Sacramento remanere substantiam 
panis et vini una cum corpore et sanguine 
Domini nostri Jesu Christi, negaveritque 
mirabilem illam et singularem conver- 
sionem totius substantiae panis in corpus, 
et totius substantiae vini in sanguinem, 
manentihus duntaxat speciebus panis et 



If any one shall say that in the holy 
Sacrament of the Eucharist the substance 
of the bread and wine remain together 
with the body and blood of our Lord 
Jesus Christ, and shall deny that wonder- 
ful and singular conversion of the whole 
substance of the bread into the body, and 
of the whole substance of the wine into 



THE CATHOLIC FAITH. 



/ 



vini, quam quidem conversionem catholica 
ecclesia aptissime transubstantiationem ap- 
pellat ; anathema sit. — Sess.'^is de Euch., 
can. 2, p. 64. 



the blood, the species only of the bread 
and wine remaining, which conversion the 
Catholic Church very properly calls Tran- 
substantiation : let him be anathema. 



THE CATHOLIC CHURCH. 

The ancient Church believed that the substance of the elements 
remained after consecration ; that bread and wine were taken, eaten 
and drank in the Sacrament. The Fathers also assert that Christ 
offered the same oblation with Melchisedeck. The extreme language 
which the Fathers sometimes use in speaking of the Eucharist is cited 
by Roman Catholics as proof of their belief in Transubstantiation. But 
they use the same extreme language in regard to Baptism, and in re- 
gard to the holy ointment and other sacred rites. So that if we are to 
believe that they taught Transubstantiation in the one case, we must 
believe that they taught it also in the other, which the Church of Rome 
will not admit. 

Century II. 

JUSTIN MARTYR. 



Ov yap &35 Koivdv aprov ovde 
Huivov Ttojia xavra Xaj.if5dyojj.Er- 
dXX' ov rpoTtov did X'tyov ©sov 
6apHOTtoir/BEii ^Irjdovi Xpidro's 6 
Saori/p 7)/ic3v, nai ddpxa xai aijua 
vTtsp doozrjpiai r)jx(2v edx^y, ovraoi 
Hai rrjv dV EvxTj'i Xoyori rov nap'' 
avTov Evxapidtf/Qsidav Tpoq)7}v, 6c, 
f;<s aijua uai ddpxe.'i xard jUETa/J(jA?}v 
rpeq)orrai r/jj-cSv, huEivov rov 6ap- 
K07torjh£yro<i Irjdov uai ddpxa uai 
aijua IdiSdxOi^JUEv Eivai. — Apolog. i, 
n. 66, col. 428, 429, Pat. Gr. T. 6. 

"On fJLEv ovv Hai kr ravry rlj 
Tipoq)r}TEia itEpi rov dprov ov ita- 
pedwKEv riiJLiv 6 7)jj.€TEpoi Xpidrv'a 
TtoiElv EL<i dvdjuvT/div rov re daojua- 
roTtoirjdadBai avrov did rov<3 md- 
rEvovrai eH avrov, di' ovi uai 
TtaBrjrdi yeyovE • uai Ttspt rov ito- 
repiov o eH dvdjuvr^div rov ai'juaro<5 
avrov TtapsSaoHEv Evxapidrovvrai 
TtoteiVf q)aivErai. — Dial, cum Tryph., 
n. 70, col. 641, lb. 



Nor do we receive these as common 
bread or common drink ; but as Jesus 
Christ', our Saviour, was made flesh by 
the word of God, and had flesh and blood 
for our salvation, so also we have been 
taught that the food which has been 
blessed by the prayer containing His 
words, by which our flesh and blood are 
nourished through a change, is the flesh 
and blood of the incarnate Jesus. 



Therefore in this prophecy also it is 
manifest concerning the bread which our 
Christ commanded us to make for a mem- 
orial of His incarnation for those who 
believe in Him, for whom also He was 
made passible ; and concerning the cup 
which He commanded us to bless and 
make for a memorial of His blood. 



172 



THE CATHOLIC FAITH. 



Tavra yap jtidra xai Xpidria- 
voi TtapeXafJor itoielv, uai en'' dr- 
cxjurjjdsi de rrj^ Tpoq)7J<i avzcSr ^rjpdi 
TE xai vypd<i, hv ^ xai zov ndBoVi 



o TtSTtorBE di' avrov<^ 6 27o? 
&SOV jii£jiivr/rai. — Ibid., n. 117, 
745, 748. 

IRENAEUS, 



TOV 

col. 



For these things only Christians also 
have learnt to do, and for a remembrance 
of their food both dry and wet, wherein 
also is commemorated the Passion which 
the Son of God suffered for them. 



BISHOP OF LYONS. 



Quomodo autem constabit eis, eum 
panem in quo gratiae actae sint, corpus 
esse Domini sui, et calicem sanguinis 
ejus, etc. 

Quomodo autem rursus dicunt carnem 
in corruptionem devenire, et non percip- 
ere vitam, quae corpore Domini et san- 
guine alitur ? 

— Quemadmodum enim qui est a terra 
panis, percipiens invocationem Dei, jam 
non communis panis est, sed eucharistia, 
ex duabus rebus constans, terrena et coe- 
lesti : sic et corpora nostra percipientia 
eucharistiam, jam non sunt corruptibilia, 
spem resurrectionis habentia. — Contr. 
Haer. , L. 4, c. 18, n. 4, 5, col. 1027, 1028, 
1029, Pat. Gr. T. 7. 

Eum calicem, qui est creatura, suum 
sanguinem qui effusus est, ex quo auget 
nostrum sanguinem ; et eum panem, qui 
est a creatura, suum corpus confirmavit, 
ex quo nostra auget corpora. 

Quando ergo et mistus calix, et factus 
panis percipit verbum Dei, et fit eucharis- 
tia sanguinis et corporis Christi, ex quibus 
augetur et consistit carnis nostrae sub- 
stantia ; quomodo carnem negant capacem 
esse donationis Dei, quae est vita aeterna, 
quae sanguine et corpore Christi nutritur, 
et membrum ejus est ? — Quae deinde per 
sapientiam in usum hominis veniunt, et 
percipientia verbum Dei eucharistia hunt, 
quod est corpus et sanguis Christi ; sic et 
nostra corpora ex ea nutrita, et reposita in 
terram, et resoluta in ea, resurgent in suo 
tempore, Verbo Dei resurrectionem eis 
donante, in gloriam Dei Patris. — Ibid., 
L. 5, c. 2, n. 2, 3, col. 1125, 1126, 1127. 



But how will it be evident to them, 
that that bread upon which thanks have 
been given, is the body of their Lord, and 
the cup of His blood, etc. 

But how, again, do they say that the 
flesh comes into corruption and does not 
obtain life, which is nourished with the 
body and blood of the Lord ? 

For as the bread, which is from the 
earth, receiving the invocation of God, is 
no longer common bread, but the Euchar- 
ist, consisting of two things, the earthly 
and the heavenly ; so also our bodies, re- 
ceiving the Eucharist, are no longer cor- 
ruptible, since they have a hope of resur- 
rection. 

That cup, which is a creature. He 
affirmed to be His blood which was shed, 
from which He increases our blood ; and 
that bread, which is from the creature. He 
asserted to be His body, from which He 
increases our bodies. 

Since, therefore, the mingled cup and 
the made bread receive the word of God, 
and become the Eucharist of the body and 
blood of Christ, from which the substance 
of our flesh is increased and consists ; how 
do they deny that the flesh is susceptible 
of the gift of God, which is life eternal, 
which is nourished by the body and blood 
of Christ, and is His member? — These 
afterwards by wisdom come to the use of 
man, and receiving the w^ord of God, be- 
come *the Eucharist, which is the body 
and blood of Christ ; so also our bodies, 
nourished by it, and laid away in the 
earth, and dissolved in it, shall in their 
own time rise again, the Word of God 
giving them a resurrection to the glory of 
God the Father. 
\ 



THE CATHOLIC FAITH. 



17. 



TITUS FLAVIUS CLEMENT, PRIEST OF ALEXANDRIA. 



ilcj^? oi'sdOe TtETCCDKerai tor Kv- 
piov, oTtrjyiua 81 rjjiidz arBpooiioi 
iyEVETo ; ovTGj? dvat6xvvT0o<i (s3? 
rj/.iEli ; ovxi cxdTEiGO'i, ovxi Ho6i.iici)<i ; 
ovK tTtiXsXox idjLiE y co<i ; ev ydfj 
I'dTE, jnEtsXa/JEv ol'^ov Mai avco's- 
Kai ydp drOpGOTto'i xai avror • xai 
EvXoy/.dEv TE Tov oivor, ELTtcdv, 
Ad/JETE • TtiEzE- rovro fiov kdti to 
mjua, aijiia rif's djUTtsXov ■ tov 
Aoyov, TOV TCEpi 7CoXX(2v ehxeo- 
f.iEvov Ec<s dcf'Ediv d/.iapri(^v, ev- 
q^podvvrji dyiov dXXrfyopEX vdfia. 

— "Oti Se oivoi rjv to EvXoyrjhkv, 
ditsSEiqE TcdXiVy Ttpo'i Tod's /.laBrfTd^i 
Xsyaov Ov juj) nioo eh tov yEvvr^- 
^aToi Trj> dfXTtiXov TavTr/<i, fxexpi"-^ 
dv nioo avTo /ieS' vjlic^v ev Ty f5adi- 
Xei'X tov TtaTpo's jiov. — Paed., L. 2, 
c. 2, p. 158, AB. 

Century III. 
ORIGEN, PRIEST OF ALEXANDRIA. 



How do you think the Lord drank 
wine, when for our sake He became man ? 
Did He do it shamelessly, as we do ? Did 
He not do it honorably, and moderately, 
and considerately ? P'or know assuredly 
that He even drank wine : for He also 
was a man, and blessed wine, saying : 
Take, drink ; this is My blood, the blood 
of the vine ; for the holy stream of glad- 
ness allegorically signifies the Word shed 
for many for the remission of sins. 



— But that it was wine which He 
blessed, He showed again, saying to the 
disciples : I will not drink of the fruit of 
this vine, till I drink it with you in the 
kingdom of My Father. 



^H/lieH Se rcj tov TtavTu'^ Arj- 

fXOVpy^ EVX^pidTOVVTEi, HCXl Tovi 

liET EvxccpidTiai Kai evxv'^ ^V^ ^^^ 
roK do^Eidi 7t poday ojLiEv ov<i dpTovi 
kdHoi^iEv , dc^jiia yEvojusvovt^ did tt}v 
Evxr)v dytov ti nai dyid^ov Tovi 
/zETd vyiovi 7tpoB£dEGO<i avT(S XP^- 
Merov^.—Contr. Cels., L. 8, c. 33, col. 
1565, C, Pat. Gr. T. 11. 

Ei Se Ttdv to EidTtopEvojusrov 
Ei<i TO dTojua, Eli HoiXiav x^^p^^y 'X-Cti 
EL<i acpEdpc^va kufidXXETai, xai to 
dyja^ojuEvor fjpSjua did Xoyov ©eov 

xai EVTEVzEGO'5 XiXT aVTO flEV TO 

vXinov Ei'i tr}v noiXiav x^P^^i ^cci 
eii dcpESpcSva dx/JdXXsTai- xaTa 
Se TTJv £iriy£rojU£V7/v avrcp svxvv, 
uaTd TT/v draXoyiav r^? TtidTEco^, 
GoqiEXijuov yivETai, nai Trj<i tov vov 

tXLTlOr dia/3X€lpEG0<ij OpcSvTO'i E7ti TO 

GocpEXovy Kai ovx V vXrj tov dpTov, 
aX?C u E7t avToo sipT^juEvo? Xoyo'i 
kdTiv 6 (^q)EXSv TOV i.i7f dyacicoi 
TOV Kvpiov tdQiovTa avTov. — Ibid., 
col. 949. 952, BC. 



But we giving thanks to the Creator 
of the universe, also eat the bread offered 
with thanks and prayers, which by prayer 
becomes a certain holy body, and sancti- 
fies those who use it with a discrete pur- 
pose. 



But if everything that enters into the 
mouth goes into the belly, and is cast out 
into the draught, and the food consecrated 
by the word of God and prayer, according 
to the material part, goes into the belly, 
and is cast out into the draught ; but ac- 
cording to the prayer which occurs to it, 
according to the analogy of faith, it be- 
comes useful and effects perspicuity of 
the mind, looking to that which profits : 
and it is not the material of the bread, but 
the prayer pronounced over it, this it is 
which profits him who eats it not un- 
worthily of the Lord. 



174 



THE CATHOLIC FAITH. 



THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE. 



Nam quis magis sacerdos Dei summi 
quam Dominus noster Jesus Christus, qui 
sacrificium Dei patri obtulit hoc idem, 
quod Melchisedeck obtulerat, id est pa- 
nem et vinum, suum scilicet corpus et san- 
guinem. — Ut ergo in Genesi per Melchise- 
deck sacerdotem benedictio circa Abra- 
ham posset rite celebrari, praecedit ante 
imago sacrificii Christi in pane et vino 
scilicet constituta, quam rem perficiens et 
adimplens Dominus panem et calicem 
mixtum vino obtulit et qui est plenitudo 
veritatis, veritatem praefiguratae imaginis 
adimplevit. 

Sic autem in sanctificando calice Do- 
mini offerri aqua sola non potest, quo- 
modo nee vinum solum potest. Nam si 
vinum tantum quis offerat, sanguis Christi 
incipit esse sine nobis. Si vero aqua sit 
sola, plebs incipit esse sine Christo, 
Quando autem utrumque miscetur et 
adunatione confusa sibl invicem copula- 
tur, tunc sacramentum spiritale et coeleste 
perficitur. — Ep. 63, Caecil., c. 4, 13, p. 
15S. I5Q) 164. 



For who was more a priest of the 
most high God than our Lord Jesus 
Christ, Who offered to God the F""ather. 
this very same sacrifice which Melchise- 
deck had offered ; that is, bread and wine, 
to wit. His own body and blood. — There- 
fore that the blessing in respect to Abra- 
ham be properly solemnized by the priest 
Melchisedeck in Genesis, an image of the 
sacrifice of Christ preceded, established, 
forsooth, in bread and wine ; which thing 
our Lord perfecting and fulfilhng, offered 
bread and the cup mixed with wine, and 
He who is the fullness of the truth ful- 
filled the truth of the prefigured image. 

But thus in sanctifying the cup of the 
Lord, water only cannot be offered, as 
neither wine alone. For if any one offer 
wine only, the blood of Christ begins to 
be without us. But if it be water only 
which is offered, the people begin to be 
without Christ. But when both are mixed 
and are united one with the other by a 
combined union, then a spiritual and 
heavenly Sacrament is effected. 



Century IV. 



EUSEBIUS, BISHOP OF CAESAREA. 



"fldTtS/j ydp 6HSlvo?, ispevi eB- 
vcSv Tvyx^^'^^'^} ovdajuov (paivsrai 
fjvdiaii doojuarixai'i HExpyjf^syo'^, 
oiVGO d^ /loro) xai aprao rov 
^AfJpctdju avXoycSv, rov avrov 8r} 
rpoTtor 7tpGoro<^ /lcsv avT6<s 6 ^Gorr/p 
xai Kvpioi rmcSr, arteira oi kc av- 
Tuv Ttdvrsi ispEii dvd Ttdvra rd 
ibvTj Ttfv TTv evfiarixr/v E%irEXovv- 
r£5 yiard rovi kKHXr}6ia6riK vi Ofd- 
l.iov<i lEpovpyiav, oivoo uai ciptGo, 
rov TE 6GDjj.aToi avrov uai rov 
6GDr7j(JLOV aijuaro's alrirrovrai rd 
iiv6r7)pia, rov M£A;t^i(?£5£K ravra 
TtvEVfxari bEiap TtporEbEoop7]K6roi, 
xai raov i^iEXXovroDV raiS elk'jCi 



For as he, being a priest of the Gen- 
tiles, never appears to have made use of 
bodily sacrifices, but of bread and wine 
only, when he blessed Abraham ; in the 
same manner our Lord and Saviour first, 
then all those who have gone out from 
Him, the priests among all nations, offer- 
ing a spiritual sacrifice according to the 
ecclesiastical usage, represent by wine and 
bread the mysteries of the body and blood 
of the Saviour, Melchisedek foreknowing 
these things by the divine Spirit, and 
employing the images of future things, as 
the Scripture of Moses testifies, saying; 
And Melchisedek, King of Salem, brought 
out bread and wine. For he was the 



THE CATHOLIC FAITH. 



175 



priest of the most high God 
blessed Abraham. 



TtpoHFXpjf^si'OV, &3? 7) M.GD6sa)i 
Fpaq^r) jLiaprvps-f Xeyovda • xai 
M.''.Xxi(^EdEK fdadiA.sv's ^aXr/ju kh'j- 
vsyKEy apTovi Jiai oivor. liv ydp 
lEpEvi Tov Heov tov vipidzov, uai 
EvX6yrj6E tov 'Afipcxd/u. — Dem. Evan., 
L. 5, c. 3, col. 365, 368, DA., Pat. Or. 
T. 22. 

CYRIL, BISHOP OF JERUSALEM. 



and he 



""AXTC opcx nr) vTtororid^i ekeIvo 
TO i-ivpov ipiXor Eivai. "fLdnEp ydp 
6 cxpTd TT^<s 'Evx(xp7<jTia<f , /asTd tt/v 
ETtixXrjdiv TOV dyiov IIvEv/LiaTO<^f 
ovH FTi dpToi X/Td<sj dXXd dcSjua 
XpidTov- ovTGD xai TO dyiov tovto 
juvpov, OVH ETi tbiXov, ovS^ GD'i av 

ELTtOl Tl<i XOIVOV UET ETtmXfjdlV ' 

dXXd XpidTov xa'/azd/za, nai Uvev- 
jiiaT0<3 dyiov, Ttapovdia Trji avTov 
f)E'')Trfro<i, evEpyrfTiHov yivojiEvov . 
— Catech. 21, Myst. 3, n. 3. col. io8g, 
1092, Pat. Gr. T. 33. 

EPHRAEM SYRUS, 



But see that you take not this oint- 
ment to be bare ointment, f^or as the 
bread of the Eucharist after the invocation 
of the Holy Spirit is no longer mere bread, 
but the body of Christ, so this holy oint- 
ment is no longer mere nor common oint- 
ment, if any one would so call it, after the 
invocation, but it is the gift of Christ and 
of the Holy Spirit, made efficient by the 
presence of His Divinity. 



DEACON OF EDESSA. 



Ignis vero non unam habet naturam 
sed duplicem, ligno enim constat et flam- 
ma. Non aliter panis non una panea 
natura constat, sed et divina. Corpus 
enim (scilicet Christi) quod unius naturae 
est cum divina, non una natura gaudet 
sed duplici. — Serm. de sanct. et vivific. 
Christ. Sacram. , p. 608, E., T. 3. 

Cumque fratres ad panem sacrum 
sumendum accederent, corpus illis por- 
rigebatur, et cum D*^um invocarent, di- 
centes : Amen :. panis in manibus eorum 
erat. — Cumque dicerem, credo Domine, 
ecce, Me dicente Amen, corpus quod in 
manu mea videbatur, panis erat, Deum- 
que laudabam, sacrosque panes sumebam. 
— Serm. 2 de oblat., p. 611, C, T. 3. 

GREGORY, BISHOP OF NYSSA 



Fire even has not one nature, but a 
double one, for it consists of wood and 
flame. In the same manner the bread 
consists not of one paneous nature, but 
also of a divine one. For the body 
(namely, of Christ) which is of one nature 
with the divine, rejoices not in one nature, 
but in a double nature. 



And when the brethren approached 
to take the holy bread, the body was ex- 
tended to them ; and when they invoked 
God, saying : Amen, bread was in their 
hands. — And when I said, I beHeve, O 
Lord, lo, while I said Amen, the body 
which was seen in my hand was bread, 
and I praised God and took the holy 
bread. 



""EitEi xai TO Ovdiadrr'/piov tovto 
TO dyior, gj napEdTr}xapiEr, XiBo'i 
kdTi xard Trjv cpvdiv xoivo'^, ov6ev 
diacpEpoov Twv dXXdDv TtXaxcSv, ai 
TovS TOixoV^ 7}jU(2r oixodojiiovdifXai 
xaXXooiriCovdi Td sdacpr/. 'EnEidr) 
dk xabiEpooByj t^ tov Qeov BspaTtEia, 



This holy altar, even, before which 
we stand, is in its nature common stone, 
differing in nothing from other stones, 
wherewith our walls are constructed, and 
our pavements beautified. But when it 
has been consecrated to the service of 
God, and has received the blessing, it is a 



.76 



THE CATHOLIC FAITH. 



uai rr)v evXoyiav edecazo • sdn 
rpocTtsZa dyid, Ovdiadrr'/piov ax- 
pavTor, ovxeri napd Ttavrooy tlr/- 
A.aq)0Jjii8vov, dXXd ju.6yov rc^r ie~ 
peooy, xai rovraor evXaf:iovjLi€VGov. 
'O aproi ndXiv dfjro<i t6ri zeoo^ uol- 
ro's' aAA' orar avrov to jj.v6Tr)pLoy 
iepovpyijd^y 6c3j^a Xpidrov Xeyfzai 
TE Hcxl yivETai. Ovrooi ro fivdrindv 
IXaiov , ovroaZ 6 oivo'i, oXiyov ri- 
voi oicioc orra npo rrji EvXoyiai- 
jj-Ezd Tov dyiadjiior rov rov tcvev- 
uaro'i, ExdtEpov avrc^v hvEpyEl 
8iaq)6pGoi. H avri) Se tov Xoyov 
dvra/j.i'i, xai tov cEpsa itocEl 6ejj.- 
vov uai Tifiiov, rg xai vott/ti ziji 
EvXoyiai zrji TCpoi zov<i TtoXXovi 
HoirozT/zoi x^P^^^o/J-Evor. X^si ydp 
xai TtpGorjr Ei% vndpxoov zcSr itoX- 
XcSv xai zov dijjuov, dOpoov dno- 
dEixvvzai xaBrjyEjuGDv, 7tp6Edpo<^, 
diSddxaXo's £v6£/jEiaij juvdzj^piaov 
XavSavovzGDv uvdzayaoyo'^ • xai 
zavza 7COIE7, ujjdkv zov dGojuazo'S ?/ 
zrji liopcprji djj.Ei<pBEi<i' dXX vitdp- 
XODv xazd TO (paivojUEvov sxElvoi 
o? ijr, dopdzcp rivi dvvd^Ei uai 
xdpizi zifv doparov ipvxvv fiEza- 
jiiopcpGoBEi'i 7tpd<i TO fSsXziov. — In 
Bapt. Christ., p. 369, 370, T. 3. 

MACARIUS OF EGYPT 

Kai ozi kv z^ exxXrjdicx itpodqjE- 
pETai dpToi xai oivoi, dvzizvTtov 
TT/'i dapxd<5 avTov xai tov aijuazo*;' 
xai OL fXEzaXafiftdvovzE'-, kx zov 
cpairofievov dpzov, itvEVfjiazix^'i 
T})y ddpxa zov Kvpiov kdBiovdi ' — 
Horn. 27, p. 164, A. 

AMBROSE, BISHOP OF MILAN, 



holy table, an immaculate altar, no long-er 
to be touched by all, but by the priests 
only, and by them reverently. The bread 
likewise is at first common bread ; but 
when the mystery has sanctified it, it is 
made and called the body of Christ. So 
the mystic oil, so the wine, though they be 
of but little value before the benediction, 
yet after their sanctification by the Spirit, 
both of them work wonderfully. And the 
same power of the word makes a priest 
also revered and honorable, he being sep- 
arated from the community of the com- 
mon people by a new benediction. For 
he who w^as before one of the multitude 
and of the people, is all at once rendered 
a teacher, a president, a doctor of piety, a 
minister of the hidden mysteries : and 
these things he does, without suffering 
any change either in body or form, being 
to appearances the same that he was, but 
by some invisible power and grace he is 
changed as to the invisible soul for the 
better. 



And in the Church is offered bread 
and wine, the antetype of His flesh and 
blood ; and they that partake of the food 
which appears, do spiritually eat the Lord's 
flesh. 



Hunc panem dedit apostolis, ut devi- 
derent populo credentium ; hodieque dat 
nobis eum, quern ipse quotidie sacerdos 
consecrat suis verbis. Hie ergo panis fac- 
tus est esca sanctorum. — De benedict. Pa- 
triarch., eg, n. 38, col. 686, Pat. Lat.T.14. 

Si ergo tanta vis est in sermone Do- 
mini Jesu, ut inciperent esse quae non 



This bread He gave to the Apostles 
to divide to the people of the believers ; 
and to-day He gives it to us, which He as 
priest daily consecrates by His words. 
This bread, therefore, is made the food of 
the saints. 

If, therefore, there is so great force in 
the word of the Lord Jesus, that things 



THE CATHOLIC FAITH. 



^11 



erant, quanto magis operatorius est, ut which were not begin to be, how much 

sint quae erant, et in aliud commutentur ? more efficient is it, that the things may be 

— De Sacrum, (op. dubium.), L. 4, c. 4, what they were and be changed into 

n. 15, col. 440, 441, lb. T. 16. another thing? 



ST. JEROME, PRIEST. 



— Pane et vino simplici puroque sac- 
rificio, Christi dedicaverit [Melchisedec] 
sacramentum. — Ep. 126 Evag., p. 297, 
G., T. 3. 

Postquam typicum pascha fuerat im- 
pletum, et agni carnes cum apostoHs co- 
mederat : assumit panem, qui confortat 
cor hominis, et ad verum paschae trans- 
greditur Sacramentum, ut quo modo in 
praetiguratione ejus Melchisedec summi 
Dei sacerdos, panem et vinum offerens 
fecerat, ipse quoque veritatem sui corporis 
et sanquinis repraesentaret. — In Matt., 
c. 26, L. 4, p. 59, A., T. 6. 



By bread and wine, a simple and pure 
sacrifice, Melchisedec dedicated the Sac- 
rament of Christ. 

After that the typical Passover had 
been fulfilled, and He had eaten the flesh 
of the lamb with the Apostles, He takes 
bread, which strengthens the heart of 
man, and proceeds to the true Sacrament of 
the Passover, that He also might represent 
the truth of His body and blood, as Mel- 
chisedec, the priest of the most high God, 
had done in prefiguration of Him, offering 
bread and wine. 



TOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



Kal diai ri Elite, Hard zrjv toc- 
cir MeXxidsSan ; xai did rd fivdrrj- 
pia, oTi HaHEivoS ocprov uai oivor 
TtpodrjvEyne rep 'JfJpadjU. — In Ps. 
109, c. 8, p. 314, B., T. 5. 

Si enim vasa sanctificata ad privatos 
usus transferre peccatum est et periculum, 
sicut docet nos Balthasar, qui bibens in 
calicibus sacratis de regno depositus est, 
et de vita : Si ergo haec vasa sanctificata 
ad privatos usus transferre sic periculosum 
est, *[in quibus non est verum corpus 
Christi, sed mysterium corporis ejus con- 
tinetur] : quanto magas vasa corporis nos- 
tri, quae sibi Deus ad habitaculum prae- 
paravit, non debemus locum dare diabolo 
agendi in eis quod vult. — Horn. 11 in 
Matt. op. imperf. (op. spur.), p. 796, A., 
T. 6. 

Note by the Editors. — * Haec in 
quibusdam exemplaribus desunt. 



And why did he say, After the order 
of Melchisedek ? Even because of the 
mysteries, because he also brought out 
bread and wine to Abraham. 

For if it is a perilous sin to transfer 
holy vessels to private uses, as Balthasar 
teaches us, who, while drinking from holy 
vessels, was deprived of his kingdom and 
life : if, therefore, it is so dangerous a 
thing to transfer to private uses these holy 
vessels, in which the true body of Christ 
is not, but the mystery of His body is 
contained : how much more in the case of 
the vessels of our body, which God has 
prepared for Himself for a habitation, 
ought we not to give place to the devil to 
do in them what he wills ? 

These words are wanting in some 
copies. 



The editions of Antwerp 1537, Paris 1543 and 1557, omit this 
passage, though it exists in the more ancient editions, one of which is 



178 



THE CATHOLIC FAITH. 



as old as 1487. The object in corrupting this passage is obvious. In 
Horn. 19, cited below, " Sacrificium panis et vini " is changed to " Sacri- 
ficium corporis et sanguinis Christi." 



Quomodo dicere ilium possum non 
esse Christianum, quem video Christum 
confitentem, altare habentem, sacrificium 
panis et vini offerentem, etc. — Horn. 19 
in Ibid., p. 828, B., T. 6. 

'EitEi^rj yap rivei lidiv ar To'i 
}.Lv6r7]pioi<i vdari ycexprj^syoi, dsix- 
yv<3 on r}viKa rd fiv6rr}pia TtapeSGO- 
K£v, oivov napedGOKE, xai rjriKa 
ayadrd<s x^P^^ iivdrripioov tpiXijV 
rpdcTtE^av TtapEviBsro, oi'vao eke- 
XprjTo, 'Eh tov yEvvqixaro'i, q)7]6i, 
rrji d/iTtEXov. — Horn. 82 al. 83 in Matt., 
c. 2, p. 885, A., T. 7. 

Sicut enim antequam sanctificetur pa- 
nis panem nominamus, divina autem ilium 
sanctificante gratia mediante sacerdote, 
liberatus est quidem appellatione panis, 
dignus autem habitus est dominici cor- 
poris appellatione, etiamsi natura in ipso 
permansit, et non duo corpora sed unum 
corpus filii praedicatur : sic et hie divina 
EVidpv6d6T]i, id est inundante corporis 
natura, unum filium, unam personam, 
utraque haec fecerunt. — Ep. ad Caesar., 
p. 22, 23. 



How can I declare him not a Christian 
whom I see confessing Christ, having an 
altar, offering the sacrifice of bread and 
wine, etc. 

For since there are some who use 
water in the mysteries, showing that when 
He delivered the mysteries He delivered 
wine, and when, having arisen, without 
the mysteries. He furnished a common 
table, He employed wine : Of the fruit of 
the vine, He says, etc. 



For as before the bread is sanctified 
we call it bread, but after that Divine 
grace has sanctified it by the mediation of 
the priest, it is indeed freed from the ap- 
pellation of bread, and is deemed worthy 
of the appellation of the Lord's body, 
though the nature of the bread remains in 
it, and not two bodies but one body of 
the Son is proclaimed : so also here the 
Divine nature dwelling in the body, both 
of these make one Son, one Person. 



This passage was first cited by Peter Martyr. It was considered 
so unanswerable that Roman Catholics did not hesitate to pronounce it 
a forgery. The MS. was deposited in the Lambeth Library, but was 
stolen during the reign of Queen Mary and probably destroyed. 

Emericus Bigotius, a French priest and a man of great learning, 
while searching in Italy for materials for his Life of St. Chrysostom, 
accidently discovered in the library of the Dominicans at Florence the 
identical Epistle which Peter Martyr had cited. Bigotius concealed his 
discovery from the monks and copied the manuscript. Upon his re- 
turn, he showed it to Cotelerius, Valesius and others, and in 1680 pub- 
lished it in his edition of the Life of St. Chrysostom by Palladius. The 
censors of books, however, suppressed the work, and the leaves con- 
taining this Epistle were carefully cut out. One of his friends fortu- 
nately preserved some of them. 



THE CATHOLIC FAITH. I 79 

Archbishop Wake, in his Defense of the Exposition of the Doctrine 
of the Church of England, against the exceptions of Monsieur de 
Meaux, p. 108, cites this passage and says that he had the suppressed 
leaves in his posssssion. 

Considerable fragments of this Epistle in the original (jreek are to 
be found in Nicephorus, Anastasius and John of Damascus. The entire 
Epistle exists, as far as is known, only in a Latm translation — in a MS. 
of the eleventh or twelfth century. 

AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Inde Melchisedech prolate Sacramento 
mensae dominicae, novit aeternum ejus 
sacerdotium figurare. — Ep. 177, Innoc, 
n, 12, col. 769, Pat. Lat. T. 33. 

Haec omnia communia habent in 
Ecclesia et boni et mali. Nam et ipsi 
habent et participant Sacramentis : et quod 
norunt fideles, a tritico et vino. — Serm. 4 
de Jacob et Esau, c. 27, col. 48, lb. T. 38. 

Quando panem petimus, ibi omnia 
accipimus. Norunt etiam spiritualem ali- 
moniam fideles, quam el vos scituri estis, 
accepturi de altare Dei. Panis erit et ipse 
quotidianus huic vitae necessarius. Num- 
quid enim Eucharistiam accepturi sumus, 
cum ad Christum venerimus, et cum ilio 
in aeternum regnare coeperimus ? Ergo 
Eucharistia panis noster quotidianus est : 
sed sic accipiamus ilium, ut non solum 
ventre, sed et mente reficiamur. — Serm. 
57, c. 7, n. 7, col. 389, lb. 

Quia enim dixerat superius dedisse se 
domni Aaron cibos de victimis veteris Tes- 
tamenti, ubi ait, Dedi domui patris tui 
omnia quae sunt ignis filiorum Israel in 
escam ; haec quippe fuerant sacrificia 
Judaeorum : ideo hie dixit, Manducare 
panem ; quod est in novo Testmento sac- 
rificium Christianorum. — De Civ. Dei, L. 
17, c. 5, n. 5, col. 536, lb. T. 41. 

Deinde quod paulo post dicit, Juravit 
Dominus, et non poenitibit cum : quibus 
verbis immutabile futurum esse significat, 
quod adjungit, Tu es sacerdos in alternum 



Thence Melchisedech, having brought 
forth the Sacrament of the Lord's table, 
knew how to figure His eternal priest- 
hood. 

All these things both the good and 
the bad have in common in the Church. 
For they also have and partake of the Sac- 
raments ; and what the faithful know, of 
wheat and wine. 

When we ask bread, there we receive 
all things. The faithful also know their 
spiritual food, which ye also shall know, 
about to receive it from the altar of God. 
He also will be the daily bread, necessary 
for this life. F'or shall we receive the 
Eucharist when we shall come to Christ, 
and when we shall begin to reign with 
Him forever? Therefore the Eucharist 
is our daily bread : but let us so receive 
it, that we may be nourished not in the 
belly only, but in mind also. 

For because He had said above that 
He gave to the house of Aaron food of 
the victims of the Old Testament, where 
He says : I gave unto the house of thy 
father all things which are of the fire of 
the children of Israel for food ; these in- 
deed were the sacrifices of the Jews ; 
therefore He said here. To eat bread ; 
which in the New Testament is the sacri- 
fice of the Christians. 

Then, whereas, a Httle after he says : 
The Lord has sworn, and He shall not 
repent : by which words he signifies that 
what He adds would be immutable : Thou 



i8o 



THE CATHOLIC FAITH, 



secundum ordinem Melchisedech, ex eo 
quod jam nusquam est sacerdotium et sac- 
rificium secundum Aaron, et ubique offer- 
tur sub sacerdote Christo, quod protulit 
Melchisedech, quando benedixit Abraham, 
quis ambigere permittitur, de quo ista 
dicantur? — Ibid., L. 17, c. ig, col. 551. 

x\liquando ad hoc fit eadem species, 
vel aliquantulum mansura, sicut potuit ser- 
pens ille aenus exaltatus in erenio, sicut 
possunt et litterae ; vel peracto ministerio 
transitura, sicut panis ad hoc factus in 
accipiendo sacramento consumitur. — De 
Trinit., L. 3, c. 10, col. 881, lb. T. 42. 

Sicut ergo coelestis panis, qui vere 
Christi caro est, suo modo vocatur corpus 
Christi, cum revera sit sacramentum cor- 
poris Christi, illius videlicet, quod visibile, 
palpabile, mortale in cnice est suspensum, 
vocaturque ipsa immolatio carnis, quae 
sacerdotis manibus fit, Christi passio, 
mors, crucifixio, non rei veritate, sed sig- 
nificante mysterio : sic sacramentum fidei, 
quod baptismus intelligitur, fides est. — Ex 
Lib. sent. Prosperi, apud Grat., P. 3, de 
consecrat., dist. 2, c. 48, col. 1181. 



art a priest forever according to the order 
of Melchisedeck ; inasmuch as now there 
is nowhere a priesthood and sacrifice ac- 
cording to Aaron, and that is ever)'where 
offered under the priest Christ, which 
Melchisedech brought out when he blessed 
Abraham, who is permitted to doubt of 
whom these things are said ? 

Sometimes for this purpose the same 
species happens, either to remain a while, 
as could that brazen serpent exalted in the 
wilderness, as can the ordinances also ; or 
to pass away when its office is finished, as 
bread, made for this purpose, is consumed 
in receiving the Sacrament. 

As, therefore, the heavenly bread, which 
is truly Christ's flesh, after a sort is called 
Christ's body, whereas it is the sacrament 
of Christ's body, of that body, forsooth, 
which, visible, palpable and mortal, was 
suspended upon the cross, and the very 
immolation of the flesh, which is done by 
the hands of the priest, is called Christ's 
passion, death and crucifixion, not in the 
truth of the thing, but in a signifying 
mystery : so the sacrament of faith, which 
Baptism is understood to be, is faith. 



HESYCHIUS, PRIEST OF JERUSALEM. 



Quomodo in his non admiranda sit 
sapientia spiritus? Nullum quippe dubie- 
tatem hujusmodi intellectui deliquit : prop- 
terea carnes cum panibus comedi praecipi- 
ens, ut nos intelligeremus, illud ab eo 
mysterium dici, quod simul panis et caro 
est, sicut corpus Christi panis vivi, qui de 
coelo descendit. — In Levit.. L. 2, c. 8, 
p. 86, B., T. 12. Max. Bibl. Vet. Pat. 



How is it not the wisdom of the 
Spirit w^onderful in these things ? He 
left no doubt of this kind to the under- 
standing : moreover, he commands flesh to 
be eaten with bread, that we might under- 
stand that that mastery was spoken of by 
him, which is at the same time bread and 
flesh, as is the body of Christ the living 
bread, which came down from heaven. 



MARCUS, MONK OF NITRA. 



Tote 6 MeXxi^e^ek icjjvr^^HEV 
aprov xai oivov, si's dvaTtaudiv 
roii dradrpEcpovdiv drto rov noXs- 
l-iov. OvToo xai 6 Xpi6rdr, 6 /.lEycxi 
dpXiEpav?, Toii EH rov voejjov tcoXe- 



Then jMelchisedec brought out bread 
and wine for the refreshment of those who 
returned from the war. So also Christ, 
the great High-Priest, gives sanctified 
bread and wine to those returning to Him 



THE CATHOLIC FAITH. 



l8l 



IJ.OI) Ttpoi ixvrov avcx6rp€rpovdi di- 
6go6iv aprov xai oivov rjyia6iie.- 
vov, Xsyayv • AafjErs, cpdyere tq 
avTov Tra'rrf?. — Opusc. lo de Melchise- 
dech, c. 8, col. 1132, A., Pat. Gr. T. 65. 



from the spiritual 
ve all of it. 



,'ar, saying- : Take, eat 



Century V. 

GAUDENTIUS, BISHOP OF BRESSE. 



Panis enim qui de coelo descendit, 
ait : Panis quern ego dabo, caro mea est 
pro saeculi vita. Recte enim vini specie 
turn sanguis ejus exprimitur, quia cum 
ipse in Evangelio dicit : Ego sum vitis 
vera : satis declarat, sanguinem suum esse 
omne vinum, quod in figura passionis ejus 
ofTertur. — Nam cum panem consecratum 
et vinum discipulis suis porrigeret, sic ait : 
Hoc est corpus "meum, etc. — Tract. 2 in 
Exod., col. 53, 55, CD., B., T. 7, La B. 



For the bread which came down from 
heaven, said : The bread which I shall 
give is My flesh for the liJc of the world. 
For properly, by the species of wine His 
blood also is expressed, because when He 
says in the Gospel : I am the true vine : 
He sufficiently declares that all wine 
which is offered in a figure of His passion, 
is His blood. — For when He offered con- 
secrated bread and wine to His disciples, 
He says thus : This is My body, etc. 



THEODORET, BISHOP OF CYRUS. 



'0 yap dr) to cpvdsi doojua 62rov 
xai aprov itpodayopEvdcxi^ xai av 
TtcxXiv eavvov ocixitEXov ovojuddai, 
avToi rd opoofiEva dvjiftoXa r^ rov 
dGojLiaroi xai aijj.aro<s Ttpodrfyopia 
TEzi/irfXEVy ov rrjv qyvdiv jxEza- 
fiaXcov , dXXd rrfv X-^P''-'^ "^V (pv(^£i 
TtpodTEBEiXGoi. — Dial, i. Polymorph., p. 
26, T. 4. 

EPAN.—fldTtEp Toivov rd dvju- 
fjoXa rov dEditorixov dcojuaro? te 
xai a'i^aro'5, dXXa /liev Eidi itpo rrji 
lEpariXTJi ETiixXr/dEODi, jiExd ds ys 
rrjv ETtixXrjdiv i.iETaf5dXXErai, xai 
ETEpa yivExai • ovroo to dEdnoTixov 
d^fxa jiEzd TTfv drdXr/rpiv, Eii zr/v 
ovdiar fxEzafiXrjbr} zr/v Bsiav. 

OPO. — jEa'Aoj? ah vq^7]yE<i dp- 
xvdiy. Ovde ydp juETd toy dyiad- 
l^iov Td fivdrixd dvjj,fSoXa zrj'i oi- 
XEiai EqidTaTai q)vd£GO?. /usrsi ydp 
€7ti zrji TtpoTEpai ovdia<i, xai tov 
dxT^IJ^azoi, xai tov Ei'dov^, xai 6pa- 
Td kdzi, xai ditvd, oia xai itpozE- 
pov TJr. — Dial, ii., Inconfus., p. •126. 
T. 4. 



For He who called His natural body 
wheat and bread, and again named Him- 
self the vine, honored the visible symbols 
with the appellation of His body and 
blood, not changing their nature, but add- 
ing grace to nature. 



Eranistes. — As then the symbols of 
the Lord's body and blood are one thing 
before the invocation of the priest, but 
after the invocation are changed and be- 
come another : in the same manner the 
Lord's body after His ascension was 
changed into the Divine essence. 

Orthodox. — Vou are caught in the 
snare which you have contrived. For 
neither after the consecration do the mys- 
tical symbols depart from their proper 
nature : but they remain of their former 
substance, and figure and appearance, and 
can be seen and felt as before. 



r82 



THE CATHOLIC FAITH. 



NILUS, A MONK OF CONSTANTINOPLE. 



'Eh TtaTtvpov nal x6XX7]<-, x<^P^V^ 

elrai, STtdv Ss vnoypaq^rfy dsqerai 
fjadiXeoo'i, SfjXov cai ^cxXfja orojud- 
Zerai. "Ovcoo'i f.ioi voei uai rd iEla 
Livdvrfpia, Ttpo i^ihv rij^ ivrEvcE&j'^ 
Tov iEp£GO<^, xai Trj<i xabodov rov 
dyiov 7tvEv/.iaro<^, TpiXov dpror 
v7tdpx.Eiy , uai oii^ov xoivd-v rd 
TtpoHEuiEva, jiiEtd Se rdi qyo/Jspdi 
tKEivai tTtiHX7)6Ei^, uai rrfv Eitijioi- 
T7/6iy TOV Ttpodxvyf/Tov, uai 'C,goo- 
Ttoiov, xai dyaScv TtvEvjuaro?, ovh 
i'vi ibiXdr apt or, uai koivov oivov 
rd tTtiTEBEif-iEva rij dyia rpaTtfCv, 
dXXd dcSjua, xai aijua ri/uiov, xai 
axpocvTor Xpidrov rov Oeov rc^v 
dTtdvToov. — L. I, Ep. 44, Philip. Scho- 
last, p. 21. 

ARNOBIUS 



Paper made of the papyrus and glue, 
is called common paper ; but when it has 
received the signature of the Emperor, 
every one knows that it is called a sacra. 
So also consider the divine mysteries : 
before the invocation of the priest and the 
descent of the Holy spirit, the things 
which are displayed are mere bread and 
common wine ; but after these dreadful 
invocations, and the coming of the ador- 
able, and vivifying and good spirit, the 
things which are displayed upon the holy 
table are no longer mere bread and com- 
mon wine, but the precious and immac- 
ulate body and blood of Christ, the God 
of all. 



JUNIOR. 



— Hie [Christus] qui per mysterium 
panis ac vini sacerdos factus est in aeter- 
num, secundum ordinem Melchisedech, 
qui panem et vinum solus obtulit in sacer- 
dotibus, dum Abraham victor rererteretur 
de praelio.^In Ps. log col. 496, B., 
Pat. Lat. T. 53. 

GELASIUS I., BISHOP OF ROME. 



Christ, by the mystery of bread and 
wine, was made a priest forever, accord- 
ing to the order of Melchisedec, who alone 
among priests offered bread and wine 
while Abraham was returning a victor 
from the battle. 



Certe sacramenta quae sumimus cor- 
poris et sanguinis Christi, divina res est, 
propter quod et per eadem divinae effici- 
mur consortes naturae, et tamen esse :ion 
desinit substantia vel natura panis et vini. 
Et certe imago et similitudo corporis et 
sanguinis Christi, in actione mysteriorum 
celebrantur. Satis ergo nobis evidenter 
ostenditur, hoc nobis in ipso Christo do- 
mino sentiendum, quod in ejus imagine 
profitemur, celebramus et sumimus, ut 
sicut in hanc scilicet in divinam transeant, 
Sancto Spiritu perficiente substantiam, per- 
manente tamen suae proprietate naturae, 
etc. — Adv. Eutych. et Nestor., col. 475, 
B., T. 5, La B. 



Surely the Sacraments of the body 
and blood of Christ, which we receive, are 
a divine thing ; wherefore also by the same 
we are made partakers of the Divine 
nature, and yet the substance or nature of 
the bread and wine does not cease to exist. 
And surely the image and likeness of the 
body and blood of Christ are celebrated 
in the performance of the mysteries. Ac- 
cordingly, it is clearly manifest to us that 
we must believe this of Christ Himself 
our Lord, which we profess, celebrate and 
receive in His image ; that as, by the 
operation of the Holy Spirit, the things 
pass into this, the Divine substance," 
though the property of their nature re- 
mains, etc. 



THE CATHOLIC FAITH. 



Century VI. 



CAESARIUS, BISHOP OF ARLES. 



Et ideo quia corpus assumptum abla- 
turus erat ex oculis nostris, et sideribus 
iilaturus, necessarium erat ut nobis in hac 
die sacramentum corporis et sanguinis 
consecraret ut coleretur jugiter per mys- 
terium quod semel offerebatur in pretium, 
ut quia quotidiana et indefessa currebat 
pro hominum salute redemptio : perpetua 
etiam esset redemptionis oblatio, et pe- 
rennis victima viveret in memoria, et sem- 
per praesens esset in gratia, vere unica 
et perfecta hostia, tide aestimanda non 
specie, nee exteriori censenda visu, sed 
interiori aspectu. Unde merito coelestis 
confirmat auctofitas, quia caro mea vere 
est cibus, et sanguis mens vere est potus. 
Recedat ergo omne infidelitatis ambi- 
guum : quandoquidem qui auctor est mu- 
neris, ipse etiam testis est veritatis. Nam 
invisibilis sacerdos, visibiles creaturas in 
substantiam corporis et sanguinis sui verbi 
sui secreta potestate convertit, ita dicens : 
Accipite et edite : hoc est corpus meum. 
Et sanctilicatione repetita. Accipite et 
bibite. Hie est sanguis mens. Ergo ad 
nutum praecipientis Domini, repente ex 
nihilo substiterunt excelsa caelorum, pro- 
funda fluctuum, vasta terrarum. Pari 
potentia in spiritualibus sacramentis verbi 
praecipit virtus, et rei servit effectus. 
Quanta itaque celebranda beneficia vis 
divinae benedictionis operetur, quomodo 
tibi novum et impossibile esse non debeat, 
quod in Christi substantiam terrena et 
mortalia commutantur, teipsum qui jam 
in Christo es regeneratus, interroga. Du- 
dum alienus a vita, peregrinus a miseri- 
cordia, a salutis via intrinsecus exulabas. 
Subito initiatus Christi legibus et salutari- 
bus mysteriis innovatus, in ecclesia non 
videndo, sed credendo transisti. et de filio 
perditionis adoptivus Dei fieri occulta 
puritate meruisti. In mensura visibili per- 
manens, major factus es teipso, invisibi- 
liter sine quantitatis augmento. Cum 



And on this account, because He was 
about to bear away the body from our 
eyes, which He had assumed, and convey 
it to the stars, it was necessary for Him 
to consecrate for us upon this day the 
Sacrament of His body and blood, that 
that might be continually honored by 
a mystery, which was once offered for 
a price ; that, because redemption ran 
daily and without wearj'ing for the sal- 
vation of men, the oblation also of re- 
demption might be perpetual, and that 
the victim might live ever in memory, 
and might be always present in grace, 
truly a unique and perfect victim, 
to be estimated b)- faith, not by appear- 
ance ; to be valued not b)^ exterior sight, 
but by interior aspect. Wherefore the 
heavenly authority justly affirms that ' My 
flesh is food indeed, and My blood i.> 
drink indeed. Then let ever\^ wavering 
of infidelity depart, since He Who is the 
author of the gift, Himself also is a wit- 
ness of the truth. For the invisible priest 
converts the visible creatures into the sub- 
stance of His body and blood by the 
secret pov.'er of His word, saying thus : 
Take and eat ; this is My body. And 
having repeated the sanctification : Take 
and drink ; this is My blood. Therefore at 
the will of the commanding Lord, the lofty 
heavens suddenly sprang from nothing, 
and the deep seas, and the vast earth. By 
an equal power in the spiritual Sacraments 
the virtue of the word commands, and the 
execution of the thing complys. What 
wonderful benefits the power of the Divine 
blessing works ! That it ought not to 
seem to you a new and impossible thing 
that earthly and mortal things are changed 
into the substance of Christ, interrogate 
thyself who wast just now regenerated in 
Christ. Before, thou wast an alien from 
life, a stranger from mercy, thou wast in- 
wardlv an exile from the wav of salvation. 



1 84 



THE CATHOLIC FAITH. 



ipse atque idem esses, multo aliter fidei 
processibus extitisti. In exteriore nihil 
additum est, et totum in interiore muta- 
tum est. Ac si homo Christi filius effec- 
tus, et Christus in hominis mente forma- 
tus est. vSicut ergo sine corporali sensu, 
praetenta utiHtate deposita, subito novam 
indutus est dignitatem, et sicut hoc quod 
in te Deus laesa curavit, infecta diluit, 
maculata detersit, non ocuHs sed sensibus 
tuis sunt credita, et ita cum reverendum 
altare cibis satiandus ascendis, sacrum 
Dei tui corpus et sangninem fide respice, 
honore mirare, mente continge, cordis 
manu suscipe, et maxime haustu interiore 
assume. — Necdubitet quisquam primarias 
creaturas nutu potentiae, praesentia majes- 
tatis in Dominici corporis transire posse 
naturam, cum ipsum hominem. videat arti- 
hcio coelestis misericordiae Christi corpus 
effectum. vSicut autem quicumque ad 
fidem veniens ante verba Baptismi adhuc 
in vinculo est veteris debiti : his vero 
commemoratis mox exuitur omni fece pec- 
cati, ita quando benedicendae verbis coe- 
lestibus creaturae sacris altaribus impo- 
nuntur, antequam invocatione sancti nom- 
inis consecrentur, substantia illic panis et 
vini : post verba autem Christi corpus et 
sanguis Christi. — Hom. 5 de Pasch., col. 
135, 138, ABCDA., T. 7, La B. 



Suddenly having been initiated by the 
laws of Christ, and renewed by the salu- 
tary mysteries, thou didst pass into the 
Church ; not by seeing, but by beheving, 
and from a son of perdition, by a hidden 
purity thou didst merit to be made an 
adopted son of God. Remaining the 
same in visible measure, thou wast made 
greater than thyself in an invisible man- 
ner, without an increase in quantity. 
Though thou wast the self-same person, 
by the processes of faith thou art much 
otherwise. In the exterior nothing was 
added, and yet in the interior the whole 
was changed, just as if man was made a 
son of Christ, and Christ was formed in 
the mind of man. As, therefore, without 
bodily sensation, pretended utility being 
laid aside, thou wast suddenly clothed 
with a new dignity, and as it is believed, 
not by thy eyes, but by thy senses, that 
God healed all thy wounds, washed away 
thy stains, and cleansed thy spots, so also 
when thou ascendest the reverend altar to 
be satisfied with food, behold with faith 
the holy body and blood of thy God, 
wonder with honor, touch Him with thy 
mind, receive him with the hand of thy 
heart, and take Him especially wdth an 
inward draught. — Nor let any one doubt 
that primary creatures, by the will of 
Power, by the presence of the Majesty, 
can pass into the nature of the Lord's 
body, since he sees man himself, by the 
means of heavenly mercy, made the body 
of Christ. But as any one who comes to 
the faith, before the words of Baptism, is 
still in the bond of the old debt : but these 
having been repeated, he is straightway 
stripped of all dregs of sin ; so when the 
creatures are placed upon the holy altars 
to be blessed with the heavenly words, 
before that they are consecrated with the 
invocation of the holy name, the substance 
of the bread and wine are there ; but after 
the words of Christ, it is the body and 
blood of Christ. 



THE CATHOLIC FAITH, 



i8.S 



ful(;entius, bishop of ruspe. 



— Tempore Ceteris Testamenti ani- 
malia sacrificabantur ; et cui [Christo] 
nunc, id est tempore Novi Testamenti, 
cum Patre et Spiritu sancto, cum quibus 
illi est una divinitas, sacrificium panis et 
vini, in fide et caritate sancta Catholica 
Ecclesia per universum orbem terra offerre 
non cessat. — De fide ad Petrum, c. ig, 
n. 60, col. 699, Pat. Lat. T. 65. 



In the time of the Old Testament, 
animals were sacrificed ; and now, that is, 
in the time of the New Testament, the 
holy Catholic Church throughout the whole 
world ceases not to offer to Christ, with 
the Father and the Holy Spirit, with Whom 
He possesses one Divinity, the sacrifice of 
bread and wine in faith and charity. 



FACUNDUS, BISHOP OF HERMIANE. 



Nam sacramentum adoptionis susci- 
pere dignatus est Christus, et quando cir- 
cumcisus est, e;: quando baptizatus est ; et 
potest sacramentum adoptionis adoptio 
nuncupari : sicut' Sacramentum corporis et 
sanguinis ejus quod est in pane et poculo 
consecrato, corpus ejus et sanguinem dici- 
mus : non quod proprie corpus ejus sit 
panis, et poculum sanguis ; sed quod in se 
mysterium corporis ejus sanguinisque con- 
tineant. Hinc et ipse Dominus benedic- 
tum panem et calicem quern discipulis tra- 
didit, corpus et sanguinem suum vocavit. 
Quocirca sicut Christi fideles sacramentum 
corporis et sanguinis ejus accipientes, cor- 
pus et sanguinem Christi recte dicuntur 
accipere, etc. — Defens. trium Capit. Cone. 
Chalced., L. 9, c. 5, col. 762, 763, Pat. 
Lat. T. 67. 



Christ vouchsafed to receive the sac- 
rament of adoption, both when He was 
circumcised and when He was baptized ; 
and the sacrament of adoption may be 
called adoption, as we call the sacrament 
of His body and blood, which is in the 
consecrated bread and cup. His body and 
blood : not that the bread is properly His 
body, or the cup His blood, but because 
they contain in them the mystery of His 
body and blood. Whence also our Saviour 
Himself called the bread and cup which 
He blessed and gave to the disciples, His 
body and blood. Wherefore as the faith- 
ful receiving the Sacrament of His body 
and blood, are properly said to receive 
the body and blood of Christ, etc. 



EPHRAEM, BISHOP OF ANTIOCH. 



'AXA.^ ovSei'^ av eineiy Swarai 
vovv £x^'^ 0^5 V (XVT?) q)v6ei<-, ipyXa- 
cprjTov Hai dipr]Xaq)7iroVy uai opa- 
rov, uai dopdzov. Ovrao xai to 
Ttapd T(2v TtidrcSv Xa/i/Jav6juEvov 
dcajiia Xpidrov, xai riji aidBrjrrj'i 
ovdia'i ovK k'Z^idrarai xai rrji rorj- 
TTJi ddiaiperov jusvei xdpiroi. Kai 
TO (iditridfxa de Ttrev/.iari'Hdy oXov 
yivofXEvov Kai av vTtdpxor, uai to 
i'diov Trj<s^ai6Br}Trji ovdiai, tov vSa- 
Toi Xsyao, diadco^si, uai o yEyovEv 
OVK ditodXEdEv. — Ap. Phot. Bibl., cod. 
226, col. 793. 



But no man who is possessed of rea- 
son can say that the nature of palpable 
and impalpable, of visible and invisible, is 
the same. So also the body of Christ, 
which is received by the faithful, does not 
depart from its sensible nature, and re- 
mains undivided from a spiritual grace. 
And Baptism likewise, becoming wholh" 
spiritual, and being one, yet preserves the 
property of its sensible substance, 1 mean 
water, and does not lose what it has be- 



r86 



THE CATHOLIC FAITH. 



GREGORY THE GREAT, BISHOP OF ROME. 



Quis enim fidelium habere dubium 
possit, in ipsa immolationis hora ad sacer- 
dotis vocem caelos aperiri, in illo Jesu 
Christi mysterio Angelorum chores adessp, 
summis ima sociari, terrena caelestibus 
jungi, unumque ex visibihbus atque invisi- 
bilibus fieri? — Dalog. 4, c. 58, col. 472, 
T. 2. 

Sit nobis, Domine, reparatio mentis 
et corporis caeleste mysterium. — Lib. 
Sacram., xvi kal. Mart, ad Comp., col. 
29, T. 3. 

Orationem vero Dominicam idcirco 
mox post precem dicimus : quia mos apos- 
tolorum fuit ut ad ipsam solumraodo ora- 
tionem oblationis hostiam consecrarent. 
Et valde mihi inconveniens visum ut pre- 
cem quam scholasticus composuerat, super 
oblationem diceremus, et ipsam tradi- 
tionem quam Redemptor noster compqs- 
uit super ejus corpus non diceremus. — L. 
9, Ep. 12 ad Joan., col. 940, D., T. 2. 



For who of the faithful can have any 
doubt that in the very hour of immolation, 
at the voice of the priest, the heavens are 
opened ; that in that mystery of Jesus 
Christ choirs of angels are present, lowest 
things are united with the highest, earthly 
things are joined with heavenly, and one 
thing is made of visible and invisible 
things ? 

May this heavenly mystery, O Lord, 
be to us a reparation of mind and body, 



For this reason we say the Lord's 
prayer immediately after the prayer, be- 
cause it was the custom of the Apostles to 
consecrate the victim of oblation by this 
prayer only. And it seems to me very 
unbefitting to say ov^er the oblation a 
prayer which some scholastic has com- 
posed, and not say over His body the 
\ery tradition which our Redeemer com- 
posed. 



But there is nothing in the Lord's Prayer to consecrate the Eu- 
charist, to make it a sacrifice, or to aboUsh the substances of the bread 
and wine. See Berno, Abbas Augiae Divitis, Libel, de Offic. Miss., c. i, 
col. 1055, 1056, D., Pat. Lat. T. 142. 



ISIDORE, BISHOP OF SEVILLE. 



' Tu es sacerdos in aeternum secun- 
dum ordinem Melchisedech. ' Utique prop- 
ter mysterium Sacramenti, quod Christi- 
anis celebrare praecipit ; ut non secundum 
Aaron pecudum victimas, sed oblationem 
panis et vini : id est, corporis et sanguinis 
ejus sacramentum in sacrificium offera- 
mus. — In Gen. 12, p. 191, F.' 



' Thou art a priest forever, according 
to the order of Melchisedec' Namely, 
on account of the mystery of the Sacra- 
ment, which He commanded Christians to 
celebrate : that we should not offer vic- 
tims from the flock according to Aaron, 
for a sacrifice, but an oblation of bread 
and wine ; that is, the Sacrament of His 
body and blood. 



Century VIII. 

VENERABLE BEDE, PRIEST. 



Aderit et nobis in fractione panis, 
cum Sacramenta corporis ejus, videlicet. 



He will be present to us also in the 
breaking of bread, when we receive with 



THE CATH(3LIC FAITH. 



.87 



panis vivi, casta et simplici conscientia 
sumimus. — L. 2, Horn. 2, in fest. sex 
inter octav. Pasch., col. 148, BC, Pat. 
Lat. T. 94. 

Et ideo Redemptor noster sacerdos 
esse dicitur secundum ordinem Melchise- 
dec, quia, ablatis victimis legalibus, idem 
sacrificii genus in mysterium sui corporis 
et sanguinis in novo Testamento offerendo 
instituit. — L. 2, Horn. 13 in Vigil. S. 
Joan. Bapt., col. 203, BC. 

Finitis paschae veteris solemniis, tran- 
sit ad novum, — ut, videlicet, pro carne 
agni et sanguine sui corporis sanguinis- 
que sacramentum substitueret. — L. 3, 
Horn. 53 in fer. tert. post Dom. Palm. 
(op, dubium), col. 393, C. 

Christus vero quodammodo ' ferebatur 
in manibus suis,' quando in novissima 
coena panem benedictum, et ore suo com- 
mendatum porrexit discipulis suis dicens : 
' Hie est sanguis meus.' — In Ps. 33 (opus 
spurium), col. 652, 653, Pat. Lat. T. 93. 



a chaste and simple conscience the Sacra- 
ments of His body, which is the living 
bread. 

And therefore our Redeemer is said 
to be a priest according to the order of 
Melchisedec, because, having done away 
with the sacrifices of law. He ordained the 
same kind of sacrifice to be offered for the 
mystery of His body and blood in the New 
Testament. 

The celebration of the old Passover 
being finished, He passed to the new, 
that, forsooth, in place of the flesh and 
blood of a lamb. He might substitute the 
Sacrament of His own body and blood. 

Christ was in a certain sense ' borne 
in His own hands,' when in the last sup- 
per He offered to His disciples bread 
which had been blessed and commended 
by His own mouth, saying : This is My 
blood, etc. 



Century IX. 

CLAUDIUS, BISHOP OF TURIN. 



Ille [Melchisedec] carnales victimas 
non offerebat nisi panem et vinum, sicut 
Christus oblationem panis et vini offerens 
Deo Patri, id est corpus et sanguinem 
suum, quam oblationem quotidie offeri- 
mus super altare et sumimus. — In Heb. 
7 : 17, col. 926, D., Pat. Lat. T. 104. 



Melchisedec did not offer carnal vic- 
tims, but only bread and wine, as Christ 
offered an oblation of bread and wine, — 
that is. His body and blood, to God the 
Father ; which oblation we daily offer and 
receive upon the altar. 



Chapter VII. 
THE CHURCH OF ROME. 

The Church of Rome understands the taking of Christ's Body and 
Blood in the Eucharist, of Christ's natural Body and Blood. 



COUNCIL OF TRENT. 
Sess. 13 de Euch., can. 2, p. 64. Cited on page 152. 



r88 



THE CATHOLIC FAITH. 



THE CATHOLIC CHURCH. 

The ancient Church understood by the Body and Blood of Christ 
the elements of bread and wine, even when they call them Christ's 
Body and Blood, and the Fathers often give the reasons why they so 
call them. 

Century IIL 
IGNATIUS, BISHOP OF ANTIOCH. 



"Eva aprov xXcSyrsi, oi edrir 
(pap/xauov aQaradia<S, drzidoroi 
Tov jut) ctTtoOaveiVf dXXd Cr/v ev 
^Irfdov XpidrcS 8id itavroi. — Ep. ad 
Ephes,, c. 20, p. 170, 



Breaking one bread, which is a rem- 
edy for immortality, an antidote that we 
may never die, but live ever in Jesus 
Christ. 



IRENAEUS, BISHOP OF LYONS. 



- — Eum cahcem, quae est creatura, 
suum sanguinem, qui effusus est, ex quo 
auget nostrum sanguinem ; et eum panem, 
qui est a creatura, suum corpus confirma- 
vit. — Contr. Haer., L. 5, c. 2, n. 2, col. 
1125, Pat. Gr. T. 7. 



That cup, which is a creature, He 
affirmed was His blood, which was shed, 
from which He increases our blood ; and 
that bread which is from the creature. He 
affirmed was His body. 



THEOPHILUS, BISHOP OF ANTIOCH. 



Panem corpus suum dixit. — Alleg. in 
Matt, (opus spurium), col. 177, C, T. 5, 
LaB. 

' Hoc est corpus meum' : Corpus suum 
panem dicens de multorum granorum adu- 
natione congestum. — ' Hie est cahx san- 
guinis mei ' : Sanguinem suum, vinum 
appellans de botris atque acinis plurimis 
expressum et in unum coactum. — Ibid., 
col. 181, AB. 



He called bread His body. 



' This is My body' : calhng bread, 
which is prepared by the union of many 
grains, His body. — ' This is the cup of 
My blood ': calling wine, which is pressed 
from many grapes and berries, and col- 
lected together. His blood. 



TITUS FLAVIUS CLEMENT, BISHOP OF ALEXANDRIA. 



"En 8h uai dprov avror ovpa- 
vwv ofioXoyEi 6 AoyVs • Ov ydp 
Moodrji cp7}6iy , aScoHEv vjiur tov 
dprov kn rov ov pav ov ^ h. r. A.-^- 
^Evrav-kx. to pvdriKov rov dprov 
Ttapadrp-iEiGDreov , on ddpxa avrov 
XeyEi, Kai gj? dvidrapLivrjv drj^Er 



Moreover, the Word confesses Him- 
self the bread of heaven : For Moses, He 
says, did not give you bread from heaven, 
etc. — Here we must know the mystery of 
bread, that He calls it flesh, and as that 
which rises by fire, just as wheat rises 
from corruption and sowing ; and there- 



THE CATHOLIC FAITH. 



189 



fore consists by fire, to the joy of the 
Church, as bread which is ground. 



6id 7tvpd<i, xaOaTtSft in cpOopdi uai 
<57topd<i 6 Ttvpoi dvidrarai • xal f.iEv 
Toi d/d 7tvpd<3 dvvidrajii€vr/v eli 
€vcppodvvr/v ^EHHlr/diai, aoi aprov 
TtETtToiiiEvov. — Paed., L.I, c. 6, p. 104, 
CD. 

TERTULLIAN, PRIEST OF CARTHAGE 



Ego sum, inquit, panis vitae. Et 
paulo post supra ; Panis est sermo dei 
vivi, qui descendit de caelis. Turn quod 
et corpus ejus in pane censetur: Hoc est 
corpus meum. Itaque petendo panem 
quotidianum perpetuitatem postulamus in 
Christo et individuitatem a corpore ejus. 
— De orat., c. 6, p. 5, Pars 2. 

Sic enim Christus revelavit, panem 
corpus suum appeilans, cujus retro corpus 
in pane propheteS nuntiavit. — Adv. Jud., 
c. 10, p. 318, Pars 4. 



I am, He said, the bread of Ufe. And 
a little afterwards above : The bread is the 
word of the living God, which came down 
from heaven. His body is likewise reck- 
oned in bread -. This is My body. There- 
fore in asking daily bread, we ask perpet- 
uity in Christ and inseparableness from 
His body. 

For thus Christ revealed, caUing bread 
His body ; Whose body the Prophet for- 
merly announced in bread. 



ORIGEN, PRIEST OF ALEXANDRIA. 



"E6ri de uai 6vjuf3o/lov r/juiv rrji 
Ttpoi Tov Qeov svxct:pidT^tai, dproS 
Evxccpidria HaXovjUEvo<s. — Contr. 
Cels., L. 8, c. 57, col. 1604, A., Pat, 
Or. T. II. 

Quomodo cum suscipitis corpus Do- 
mini, cum omni cautela et veneratione ser- 
vatis, ne ex eo parum quid decidat, ne con- 
secrati muneris aliquid dilabitur. — Hom, 
13 in Exod., c. 3, col. 391, A., lb. T. 12. 

Nam et Dominus panem, quem dis- 
cipulis dabat, et dicebat eis : ' Accipite et 
manducate,' non servari jussit in crasti- 
num. — Hom. 5 in Levit., c. 8, col. 459, 
C, lb. 

Ita quod ingreditur in os non sancti- 
ficare hominem, etiamsi a simplicioribus 
existimetur sanctificare, in quod Domini 
panis appellatur. — In Matt. 15, T. 11, c. 
14, col. 948, C, lb. T. 13. 



That bread which is called the Eu- 
charist is a symbol to us of a grateful mind 
towards God, 



When ye receive the body of the 
Lord, with all caution and veneration, ye 
preserve it, lest any particle of it fall to 
the ground, or some of the consecrated 
gift be scattered. 

For our Lord also did not command 
that bread which He gave to the disciples 
and said to them. : Take and eat, to be 
preserved for the morrow. 

What enters into the mouth does not 
sanctify the man, although by the simple 
that is thought to sanctify him, in that it 
is called the Lord's bread. 



THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE. 



Admonitos autem nos scias, ut in 
calice offerendo dominica traditio servetur, 
neque aliud fiat a nobis, quam quod pro 
nobis Dominus prior fecerit, ut calix, qui 



But you may know that we are ad- 
monished that the Lord's tradition be pre- 
served in offering the cup, nor can we do 
any other thing than what the Lord first 



190 



THE CATHOLIC FAITH. 



in commemorationem ejus offertur, mixtus 
vino offeratur. Nam cum dicat Christus : 
Ego sum vitis A-era, sanguis Christi non 
aqua est utique, sed vinum. Nee potest 
videri sanguis ejus, quo redemti et vivifi- 
cati sumus, esse in calice, quando vinum 
desit calici, quo Christi sanguis ostenditur, 
qui scripturarum omnium sacraraento ac 
testimonio praedicetur. — Ep. 63, Caecil., 
c. 2, p. 158. 

Nam quando Dominus corpus suum 
panem vocat de multorum granorum adu- 
natione congestum, populum nostrum, 
quem portabat, indicat adunatum, et quan- 
do sanguinem suum vinum appellat de 
botris atque acinis plurimis expressum 
atque in unum coactum, gregem item nos- 
trum significat commixtione adunatae mul- 
titudinis copulatum. — Ep. 6g, Magno, c. 
5, p. 192. 



did for us ; that the cup, which is offered 
in commemoration of Him, be offered 
mixed with wine. For since Christ says : 
I am the true vine ; the blood of Christ is 
not water surely, but wine. Nor can His 
blood, by which we are redeemed and 
vivified, seem to be in the cup, when wine 
is wanting in the cup, by which the blood 
of Christ is shown, which is proclaimed 
by the sacrament and testimony of all the 
Scriptures. 

For when the Lord calls bread, pre- 
pared by the union of many grains. His 
body. He indicates the union of our peo- 
ple whom He carried ; and when He calls 
wine, pressed from grapes and many ber- 
ries and collected in one. His blood, He 
signifies the union of our flock by the 
minelingf of the united multitude. 



Century IV. 

HILARY, BISHOP OF POICTIERS. 



Se panem vocans ; ipse enim corporis 
sui origo est. — De Trin., L. 10, n. 18, p. 
-1-,^, T. I. 



Calling Himself bread, for He is the 
origin of His body. 



GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE. 



AidsdBt/Ti Tijv juvdriHjjv rpans- 
lav y itfio6r]XhE'i. Tdv aprov, ov 
uET£iXrjcpa<^. To Ttorr/pior, ov ne- 
HoiVGOvr^xa^ rov Xpidrvv TtdSedi 
TEXeiovi2Eyo'i. — Orat. 40, de sanct. 
Bapt., p. 660, C, T. I. 



Let the mystical table to which you 
have approached move thee ; let the bread, 
of which thou hast partaken ; let the cup, 
of which thou didst partake when thou 
wast perfected by the sufferings of Christ- 



AMBROSE, BISHOP OF MILAN. 



Sed forte \iicis : Speciem sanguinis 
non video. Sed habet similitudinem ; si- 
cut enim mortis similitudinem sumpsisti, 
ita etiam similitudinem pretiosi sanguinis 
bibis ; ut nuUus horror cruoris sit, et pre- 
tium tamen operetur redemptionis. Di- 
dicisti ergo quia quod accipis, corpus est 
Christi. — De Sacram. (op. dubium), L. 4, 
c. 4. n. 20, col. 443, Pat. Lat. T. 16. 



But perhaps you say, I do not see the 
substance of blood. Yet it has a Ukeness : 
for as you received the likeness of His 
death, so also you drink the likeness of 
Flis precious blood, that there may be no 
horror at blood, and yet that the price of 
our redemption might work. You have 
learnt, therefore, that what you receive is 
the bodv of Christ, 



THE CATHOLIC FAITH. 



191 



Memini sermonis mei cum de sacra- 
mentis tractarem. Dixi vobis quod ante 
verba Christi quod offertur, panis dicatur : 
ubi Christi verba deprompta fuerint, jam 
non panis dicitur, sed corpus appellatur. 
— Ibid., L. 5, c. 4, n. 24, col. 452. 



I remember my discourse when I 
treated of the Sacraments. I told you 
that before the words of Christ, what is 
offered is called bread : when the words 
of Christ have been pronounced, it is no 
longer called bread, but is called the Body. 



ST. JEROME, A PRIEST. 



Nos autem audiamus panem, quem 
fregit Dominus, deditque discipuHs suis, 
esse corpus Domini Salvatoris, ipso dicente 
ad eos : Accipite et comedite : hoc est cor- 
pus meum : et calicem ilium esse, de quo 
iterum locutus est : Bibite ex hoc omnes ; 
hie est enim sanguis meus novi testa- 
mcnti, qui pro multis effundetur. — Ep. 
150, Hebid., qu." 2, p. 349, DE., T. 3. 

Super frumento, inquit, et vino, et 
oleo, de quo conficitur panis doraini, et 
sanguinis ejus impletur typus, et benedic- 
tio sanctificationis ostenditur. — In Hier. 
31, L. 6, p. 298, A., T. 4. 

De hoc tritico efificitur ille panis, qui 
de caelo descendit, et qui confirmat cor 
hominis. Hunc panem comedunt, qui in 
Christo robusti sunt, et ad quos Joannes 
Evangelista loquitur : Scribo vobis ju- 
venes, etc. — In Zach. 9, L. 2, p, 256, 257, 
DE., T. 5. 

Polluimus panem, id est, corpus Christi, 
quando indigni accedimus ad altare, et sor- 
did! mundum sanguinem bibimus, etc. — 
Possumus et aliter dicere : Doctor Eccle- 
siae, qui spiritualem conficit panem, et 
eum populis dividit, etc. — In Malach. i, 
p. 277, F.,T. 5. 



But let us hear that the bread which 
the Lord broke and gave to His disciples, 
is the body of the Lord our Saviour, 
Himself saying to them : Take and eat, 
this is My body ; and that the cup is that 
of which He again spoke : Drink ye all 
of it, for this is My blood of the New 
Testament, which is shed for many. 

For the corn, he says, and the wine, 
and the oil, of which the Lord's bread is 
made, and the type of His blood is ful- 
filled, and the blessing of sanctification is 
shown. 

Of this wheat is made that bread, 
which came down from heaven, and which 
strengthens the heart of man. They eat 
this bread who are strong in Christ, and 
to whom John the Evangelist speaks : I 
write to you youths, etc. 

We defile bread, that is, the body of 
Christ, when we come unworthily to the 
altar, and defiled drink the clean blood, 
etc. — We can also say in another manner : 
The Doctor of the Church who makes the 
spiritual bread, and divides it to the peo- 
ple, etc. 



Com. in Matt. 26, L. 4, p. 59, A., T, 6. Cited on page 177. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 

Horn. II in Matt. op. imperf. (Op. Spur.), p. 796, A., T. 6 ; Horn. 
19 in Matt., ibid., p. 828, B., T. 6 ; Ep. ad. Caesar., p. 22, 23. Cited on 
pages 177, 178. 



ig: 



THE CATHOLIC FAITH. 



THEOPHILUS, BISHOP OF ALEXANDRIA. 



Xon recogitat aquas in baptismate 
mysticas adventu spiritus sancti conse- 
crari, panemque Dominicum, quo Salva- 
toris corpus ostenditur, et quern frangimus 
in sanctificationem nostri, et sanctum cali- 
cem, quae in mensa ecclesiae collocantur, 
et utique inanima sunt, per invocationem 
et adventum Spiritus sancti sanctificari. — 
Ep. Pasch. I, col. 373, T. i, La B. 



He does not remember that the mys- 
tic waters in Baptism are consecrated by 
the coming of the Holy Spirit, and that 
the Lord's bread, by which the Saviour's 
body is shown, and which we break to the 
sanctification of ourselves, and the holy 
cup, which are all placed upon the table 
of the Church, and are indeed inanimate, 
are sanctified by the invocation and com- 
ing of the Holy Spirit. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Locutus est enim [Redemptor] nobis 
de corpore et sanguine suo : corpus dixit 
escam, sanguinem potum. — Serm. 131, c. 
I, col. 729. Pat. Lat. T. 38. 

Pene quidem sacramentum omnes cor- 
pus ejus dicunt. — Serm. 354, c. i, n. 2, 
col. 1563, lb. T. 39. 

Quis est enim qui hominem pictum 
dubitet vocare hominem ? Quandoquidem. 
et singulorum quorumque picturam cum 
aspicimus, propria quoque nomina incunc- 
tanter adhibemus : velut cum intuentes 
tabulam aut parietem, dicimus, ille Cicero 
est, ille Sallustius, ille Achilles, ille Hec- 
tor, hoc flumen Simois, ilia Roma ; cum 
aliud nihil sint quam pictae imagines. — 
De oct. Dulc. quaest., qu. 6, n. 3, col. 
163, lb. T. 40. 

Quoniam omnia significantia videntur 
quodammodo earum rerum, quas signifi- 
cant, sustinere personas : si cut dictum est 
ab Apostolo, ' Petra erat Christus ' ; quo- 
niam petra ilia, de qua hoc dictum est, 
significabat utique Christum. — De Civ. 
Dei, L. 18, c. 48, col. 611, lb. T. 41. 



For our Redeemer spoke to us con- 
cerning His body and blood. He called 
His body food, and His blood drink. 

Almost all call the Sacrament His 
body. 

For who is there who doubts to call a 
pictured man a man? When we behold 
a picture of any one, we also without any 
hesitation apply the proper names : as 
when gazing upon a tablet or wall we 
say : this is Cicero, this is Sallust, this 
is Achilles, this is Hector, this is the river 
Simois, this is Rome ; though they are 
nothing else than painted images. 



All significants seem in a certain 
manner to sustain the persons of those 
things which they signify : as it is said by 
the Apostle, The rock was Christ ; for 
that rock, of which this was said, indeed 
signified Christ. 



HESYCHIUS, PRIEST OF JERUSALEM. 



Carnem autem ejus, quae ad come- 
dendum inepta erat ante passionem, quis 
enim comedere cupiebat carnem Dei? 
aptam cibo post passionem fecit : si non 
fuisset crucifixus, sacrificium corporis ejus 
niinime comederemus. Comedimus autem 



But He made His flesh, which before 
His Passion was unfit to be eaten (for who 
desired to eat the flesh of God?), fit for 
food after His Passion. Had He not 
been crucified, we could by no means eat 
the Sacrifice of His bodv. But now we 



THE CATHOLIC FAITH. 



193 



nunc cibum, sumentes ejus memoriam 
passionis. — In Levit., L. i, c. 2, p. 59, 
B., T. 12. Max. Bibl. Vet. Pat. 

Sartaginem Domini crucem, utpote 
sontem, et nihil ab igne humanorum pec- 
catorum laesam, accepi oportet : quae 
etiam superimpositam Uominicam carnem, 
esibilem hominibus reddit, nisi enim su- 
perimposita cruci, nos corpus Christi ne- 
quaquam mystice percepissemus.-— Ibid., 
L. 2, c. 6, p. 74, CD. 



eat food partaking of the memory of His 
Passion. 

We ought to understand the gridiron 
to be the Lord's cross, indeed noxious, and 
yet nothing injured by the fire of human 
sins : which also renders the Lord's flesh 
placed upon it eatable to men, for unless 
it had been placed upon the cross, we 
should never have received mystically the 
body of Christ. 



Century V. 

VICTOR, PRIEST OF ANTIOCH. 



'Ey de rep SLiteiv • tovto edri to 
6(ajdd jiiov, Kai TOVTO jiiov to afjua- 
oTi TO juev aprror Tt/joTiBerTa jlisto. 
TTJv evxapidTiar itpoOijuEv avTovi 
doj/iaTOi vouiZstv /.lETaXa/iftavriv, 
TO de TtdTT/piov kv racsi tov ai/iia- 
T0<i r/yei6bai, Ttapi a to TcdOoS kye- 

VETO kiti HOIV^ Ty TtdvTOOV d&OTT/piCX. 

TE Hat dq)E6Ei tSv rj/LiapTfjiievGov 
avTOii. — In Marc. 14 : 24, p. 422, 423, 
T. T, Graec. Caten. 



By His saying, This is My body, and 
this is My blood, it was proper that they 
should call the bread set forth His body, 
after giving thanks, and partake of it, and 
account the cup in place of His blood, 
about which the Passion took place for the 
common salvation of all, and the remis- 
sion of their sins. 



GAUDENTIUS, BISHOP OF BRESSE. 



Nam cum panem consecratum et vi- 
num discipuHs suis porrigeret, sic ait : 
Hoc est corpus meum. — Quod autem sac- 
ramenta corporis sui et sanguinis in specie 
panis et vini offerenda constituit, duplex 
ratio est. Primum ut immaculatus Dei 
agnus hostiam mundam mundato populo 
traderet celebrandam, sine ustione, sine 
sanguine, sine brodio, id est, jure car- 
nium, et quae omnibus ad offerendum 
prompta esset, ac facilis. Deinde quo- 
modo panem de multis tritici granis in 
pollinem redactis per aquam confici, et per 
ignem necesse est consummari : rationa- 
biliter in eo figura accipitur corporis 
Christi, qui novimus ex multitudine totius 
humani generis unum esse corpus effec- 
tum, per ignem Sancti Spiritus consumma- 
tum. — Tract. 2 in Exod., col. 55, 56, BA., 
T. 7, LaB. 



For when He offered consecrated 
bread and wine to His disciples. He said 
thus : This is My body. — But there is a 
double reason why He appointed the Sac- 
raments of His body and blood to be 
offered in the species (substance) of bread 
and wine. First, that the immaculate 
Lamb of God might deliver to a cleansed 
people a clean victim, to be celebrated 
without burning, without blood, without 
broth, that is, the juice of flesh, and which 
might be ready and easy of offering to all. 
Then as it is necessary for bread, which 
is of many grains of wheat reduced to 
flour, to be made by water, and finished 
by fire : very reasonably in it is received a 
figure of the body of Christ, since we 
know that from the multitude of the whole 
human race one body is made, perfected 
by the fire of the Holy Spirit. 



194 



THE CATHOLIC FAITH 



PROCLUS, BISHOP OF CONSTANTINOLE. 



\4yTi rfj'i cpdrrrji to Sv6iadrjj- 
piov TtpodKvvrjdojUEr. ^Avri rov 
fipe(pov<i TcepiTtrvzaajusQa zdr did 
rov fJp£(pov<i evXoyovjusroy dprov. 
— Orat. 1 8 in Laud, protomart. Steph., 
p. 510. 

LEO THE GREAT, 

Nee eo praesente [Episcopo], nisi illo 
jubente, sacramentum corporis et sangui- 
nis Christi conficere [potest Presbyter]. — 
Ep. 88, ad univ. Germ, atque Gall. eccl. 
episc, col. 640, B., T. 4, L and C. 



Instead of the manger, let us vener- 
ate the altar. Instead of the Infant, let 
us embrace the bread that is blessed by 
the Infant. 



BISHOP OF ROME. 

Nor can a priest, while the Bishop is 
present, make the Sacrament of the body 
and blood of Christ, except at his request. 



OLYMPIODORUS, DEACON OF ALEXANDRIA. 



Verbum caro factum homines cohor- 
tatur, ad mysticam sui corporis participa- 
tionem. — Ennarat. in Eccles., c. 9, col. 
454, B., T. 6, La B. 

Index Expurgatorius Romanus. 
— In Olymp. Abrade notam marg. ' Mys- 
tica corporis Christi participatio, ' et scribe, 
nedum mystice sed vere, et realiter ipsum 
Christi corpus in Eucharistia participa- 
mus. — Page 67. 



The Word made flesh exhorts men to 
the mystical participation of His body. 



Remove the note in the margin of 
Olympiodorus : The mystical participation 
of the body of Christ ; and write, not mys- 
tical only, but truly and really we partake 
of the very body of Christ in the Eu- 
charist. 



Century VI. 
JOHN MAXENTIUS, PRIEST OF ANTIOCH. 



Ye are the body of Christ, and mem- 
bers in particular ; but that bread also 
which the whole Church partakes of in 
memory of His Passion, is His body. 



Vos estis corpus Christi, et membra 
de membro : sed et panis ille quem uni- 
versa Ecclesia in memoriam Dominicae 
passionis participat, corpus ejus est. — 
Dial., L. 2, c. 13, col. 145, A., Pat. Gr. 
T. 86. 

FACUNDUS, BISHOP OF HERMIANE. 

Defens. trium Capit. Cone. Chalcedon, L. 9, c. 5, col. 762, 763, 
cited on page 185. 



ISIDORE, BISHOP OF SEVILLE. 



Sacrificium dictum, quasi sacrum fac- 
tum : quia prece mystica consecratur, in 
memoriam pro nobis Dominicae passionis : 
unde hoc cojubente corpus Christi et san- 
guinem dicimus, quod dum sit ex fructibus 



It is called a Sacrifice, as a sacred act : 
because by the mystical prayer it is conse- 
crated in memory of the Lord's Passion 
for us : wherefore by His command we 
call this the body and blood of Christ, 



THE CATHOLIC FAITH. 



195 



terrae, sanctificatur, et fit sacramentum, 
operante invisibiliter Spiritu Dei, cujus 
panis et calicis sacramentum Graeci Eu- 
charistiam dicunt. — Orig., L. 6, c. 19, A,, 
P- 52. 

Panis enim quern frangimus, corpus 
Christi est, qui dicit, Ego sum panis vivus, 
etc. Vinum autum sanguis ejus est, et 
hoc est quod scriptum est, Ego sum vitis 
vera. Sed panis, quia confirmit corpus, 
ideo corpus Christi muncupatur : vinum 
autum quia sanguinem operatur in carne, 
ideo ad sanguinem Christi refertur. Haec 
autem duo sunt visibilia : significata tamen 
per Spiritum Sanctum in Sacramentum 
divini corporis transeunt. — De offic. ce- 
des., L. I, c. 18, p. 3g5, A. 



which, while it is of the fruits of the earth, 
is sanctified and becomes a Sacrament, the 
spirit of God working invisibly. The 
Sacrament of this bread and cup, the 
Greeks call the Eucharist. 

For the bread which we break is the 
body of Christ, who says, I am the living 
bread, etc. But the wine is His blood, 
and this is what is written, I am the true 
vine. But bread, because it strengthens 
the body, is therefore called the body of 
Christ. And wine, because it creates 
blood in the flesh, is therefore referred to 
the blood of Christ. But these two things 
are visible : yet the things signified pass 
into the Sacrament of the divine body 
through the Holy Spirit. 



Century VIII. 



VENERABLE BEDE, PRIEST 



' Edunt pauperies ' — et saturebuntur 
aeternaHter, quia intelligent in pane et vino 
visibiliter sibi proposito aliquid invisibile, 
scilicet corpus verum et sanguinem verum 
Domini, quae verus cibus et potus sunt, 
quo non venter distenditur, sed mens sa- 
ginatur. — In Ps. 21 (opus spurium), col. 
597, D., Pat. Lat. T. 95. 

Christus vero quodammodo ' ferebatur 
in roanibus suis'; quando in novissima 
coena panem benedictum, et ore suo com- 
mendatum porrexit discipulis suis dicens : 
'Hie est sanguis mens.' — In Ps. 33 (op. 
sp.), col. 652, 653, DA. 



The poor eat and shall be filled eter- 
nally, beeause they shall understand in the 
bread and wine, visibly set before them, 
something invisible ; namely, the true 
body and true blood of the Lord, which 
are true food and drink, whereby not the 
belly is distended, but the mind feasted. 

But Christ was in a certain sense 
borne in His own hands, when in the last 
supper He offered to His disciples bread 
which had been blessed and* commended 
by his own mouth, saying : This is My 
blood, etc. 



Century XII. 



RUPERTUS, ABBOT OF DUYTZ. 



Quod [sacrificium] cum in ora fidel- 
ium sacerdos distribuit, panis et vinum 
absumitur, et transit. — De div. ofific, L. 
2, c. 9, col. 46, Pat. Lat. T. 170. 



When the priest distributes the Sacri- 
fice in the mouth of the faithful, bread 
and wine are taken and pass away. , 



96 



THE CATHOLIC FAITH. 



Chapter VIII. 

THE CHURCH OF ROME. 

The Church of Rome teaches a corporeal eating in the Eucharist ; 
a descent of Christ's natural body into ours, and understand the eating 
of Christ's body literally and carnally. 



COUNCIL OF TRENT. 



Si quis dixerit, Christum in Euchar- 
istia exhibitum spiritualiter tantum man- 
ducari, et non etiam sacramentaliter et 
realiter : anathema sit. 



If any one shall say that Christ i"s 
presented in the Eucharist to be eaten 
spiritually only, and not also sacramentally 
and really : let him be anathema. 



THE CATHOLIC CHURCH. 

The ancient Church believed that in the Eucharist the body of 
Christ was eaten only in a spiritual and sacramental manner, and dis- 
tinguish His sacramental body from His true and carnal body. 



Century II. 

TITUS FLAVIUS CLEMENT, PRIEST OF ALEXANDRIA. 



BpcSjua de, 7/ Ttidr/'i Eii iEf./eXicr 
EK KaT7}x.V6Eco'i 6vv e6 t paj.1 fiivT] • ?} 
Si} dTEpE/uvGDvepa Trj<i duorji vTcdp- 
Xovda, /jpaojuan aTtEiHaZsta?, tr 
avr^/ 0Gojj.aro7toiovjj.Ey7] ri] ipviy rt)v 
ToidydE rpocprfv dXXaxo^Ji ds uai 6 
Kvpioi Ev Tft? Kara 'Io{)dvv7/r 'Ev- 
ayyEXic^, EZEpooi Eq-rfVEyufv did 
dvjzfJoXGDv • cpdyeoBe jiov rdi 6dp- 
xa<ij EiTtwv, uai niEdBe juov ro aijita- 
Evapyhi Trj<T, TtidrsGoi uai riji kitay- 
yEXiai TO itori/jov dXX7/yopcSv, di 
GOV 7} 'ExKXTfdia, uaQdnEp drQpco- 

TtO'if EK TtoXXcSr 6VV£6T7JHEla JIE- 

Xaor, dpSErai re uai av^Erai, 6vy- 
npoTEirai rE nai dvjJTtrjyvvrai he, 
djicpoiv • dGojjaroi jJEv, rrji Tti6rEG0<i' 
ibvxv'i ds, T7j<i EXitiSoi. "fldTtsp uai 
6 Kvpioi EH dapuoi Hai a'ijiaroi, 
rep ydp orri aJjia riji itidrEGoi 77 
EXit^- Ecp' 7]<i dvrsxsrai, xaBaTtEp 
vito Tpvxfj'ij 7) Ttidrii. /iiaitvEvdd- 



Food is faith, which from catechising- 
is converted into a foundation ; but that 
which is more solid than hearing is com- 
pared to food, being made a body in the 
soul itself. Elsewhere also, the Lord, in 
the Gospel according to John, in another 
manner set forth such food as this through 
■symbols : Eat My flesh and drink My 
blood ; He is evidently allegorizing the 
drinkableness of faith and the promise, by 
which the Church, like a human being, 
consisting of many members, is refreshed 
and increased, is welded and joined 
together both in body by faith, and in 
soul by hope ; as the Lord even, from 
flesh and blood. For truly, blood is the 
hope of faith, by which faith is sustained, 
as by the soul. But when hope has ex- 
pired, Hke as when blood flows out, the 
vital principal of faith is destroyed. — Since 
He has said. And the bread which I shall 
give you is My flesh ; and flesh is irrigated 



THE CATHOLIC FAITH. 



197 



by blood, therefore wine is allegorically 
called blood. — Thus the Word is often 
allegorically called food, and flesh, and 
drink, and bread, and blood, and milk. 
The Lord is all things for our enjoyment, 
who have believed in him. Let no one, 
then, think it strange that we allegorically 
call milk the blood of the Lord, for is not 
wine also [called the same] allegorically. 



a't/xcxvo^f TO Zgotihov rrj'i nidrsGD's 
vnEuXvEzai. — 'Etcel ds eivev, uai 6 
apro's ov iyoD 600600, ?) 6ccp'c jtiov 
e6tiv. 2dp^ Se mjnart apdEzai • 
TO de a/jno:) oiyoi dXXrjyopEtrai. — 
Ovroo'i TtoXXcxxoo'i aXXyyopElrai 
Aoyoi, nal fipt^iia, uai 6dp^, nai 
rpoq)-^, xai aproiy ucxi aijua, uai 
ydXa- "Aitavra 6 Kvpto's, el's dno- 
Xavdiv i/ncSv rSr eU avror Ttsnid- 

TcVHoZGOV. Mr) 5i} OVV Tl<i ^EVl- 

Ce60oo, XEyovToov rjjj.cSv dXXrjyop- 
8i6Bai ydXa rd aijucx rov Kvpiov 
j} ydp xcxi OVXI- oivo<s dXXr/y opslrai ; 
Paed., L. i, c. 6, p. 100, AB., 104, D., 
105, A. 

TERTULLIAN, PRIEST OF CARTHAGE. 



Sic etsi carneiTi ait nihil prodesse, ex 
materia dicti dirigendus est sensus. Nam 
quia durum et intolerabilem existimave- 
runt sermonem ejus, quasi vere carnem 
suam illis edendam determinasset, ut in 
spiritum disponeret statum salutis, prae- 
misit : spiritus est, qui vivificat, atque ita 
subjunxit : caro nihil prodest, ad vivifican- 
dum scilicet. — Atque sermonem constitu- 
ens vivificatorem, quia spiritus et vita 
sermo, eundem etiam carnem suam dixit, 
quia et sermo caro erat factus, proinde in 
caussam vitae appetendus et devorandus 
auditu et rumanandus intellectu et fide 
dirigendus. — De res. cam,, c, 37, p. 134, 
Pars 4. 



Thus, although He declares that the 
flesh profiteth nothing, the sense must be 
decided from the matter of the saying. 
For because they deemed Hfe saying hard 
and intolerable, as if He had truly deter- 
mined that His flesh was to be eaten by 
them ; that He might dispose the state of 
salvation towards the spirit, He promised ; 
It is the spirit that quickeneth ; and thus 
He subjoined : The flesh profiteth noth- 
ing ; namely, for quickening. — Appoint- 
ing, therefore, the word the quickener, 
because the word is spirit and life, He 
called the same likewise His own flesh ; 
because the word also was made flesh, 
therefore it was to be sought for the cause 
of life, and was to be devoured by hear- 
ing, and ruminated upon in the intellect, 
and digested by faith. 



Century III. 
ORIGEN, PRIEST OF ALEXANDRIA. 



Haec qui audire nescit, detorqueat 
fortassis, et avertat auditum secundum 
illos, qui dicebant : ' Quomodo dabit nobis 
hie carnem suam manducare ? Quis po- 
test audire eum? Et discesserunt ab eo.' 
Sed vos si filii estis Ecclesiae, si evangeli- 



He who cannot hear these things, 
may perhaps wrest them and turn away his 
hearing, as did those who said : ' How 
will He give us His flesh to eat? Who 
can hear Him? And they departed from 
Him.' But do ye, if ye are sons of the 



98 



THE CATHOLIC FAITH. 



cis imbuti mysteriis, si Verbum caro factum 
habitat in vobis, agnoscite quae dicimus, 
quia Domini sunt, ne forte qui ignorat 
ignoretur. Agnoscite quia figurae sunt, 
(|uae in divinis voluminibus scripta sunt, 
et ideo tanquam carnales examinate, et in- 
telligite quae dicuntur. Si enim quasi 
carnales ista suscipitis, laedunt vos, et non 
alunt. Est enim et in Evangeliis littera 
quae occidit, non solum in Veteri Testa- 
mento occidens littera deprehenditur. Est 
et in Novo Testamento littera quae occi- 
det eum, qui non spiritualiter quae dicun- 
tur adverterit. Si enim secundum litteram 
sequaris hoc ipsum quod dictum est : Nisi 
manducaveritis carnem meam, et biberitis 
sanguinem meum, occidit haec littera. — 
Hom. 7 in Levit., c. 5, col. 487, AB., 
Pat. Gr. T. 12. 

Bibere autum dicimur sanguinem 
Christi, non solum sacramentorum ritu, 
sed et cum sermones ejus recipimus, in 
quibus vita consistet, sicut et ipse dicit : 
\'erba quae locutus sum, spiritus et vita 
est. Est ergo ipse vulneratus, cujus nos 
sanguinem bibimus, id est, doctrinae ejus 
verba suscipimus. — Hom. 16 in Num., c. 
8, col. 701, BC, lb. 

El de Ttdv TO EL6TtOpEv6llEVOV 

el', to drojua si'^ HoiXiav x^P^^i '>^oci 
Eli dqjEdpcSva EufidiX'keTai, hcxi 
TO dyia'Co/iiEvov f5p(Sj.icx did Xoyov 
'-)eov nai evtevzego^ klxv avvd f-ihv 

TO vXlKOV Eli T7}V KOlXiaV X^P^^J 

xai Eli dcpEdpwva dnftdXkETai • 
naTa 8e ttiv E7CiyEvo/.i£y7jy avrS 
Evx'fjy KaTa T7JV draXoyiav Tr/<i 
7tidTEoo'i,a)q)£XilJ.ov yivETai, xai T7J<i 
Tov vov aiTiov SiaftXeibEGoi, opooy- 
tCs ETti TO GJcpsXovv • Kai ovx V vXr} 
TOV dpTov, dXX' 6 kit' cxvr(^ Eipi}- 
iiEvoi X6yo<i i.6Tiv 6 (^q)EX(^y toy 
H'r) dva'ciooi TOV Kvpiov tdhiovTa 
avTOV. — In Matt. 15, T. 11. c. 14, col. 
649. 652, BC, lb., T. 13. 

Non enim panem ilium visibilem 
(^uem tenebat in manibus, corpus suum 



Church, if ye are instructed in the Gospel 
mysteries, if the Word made flesh dwells 
in you, apprehend what we say, seeing it 
is of the Lord, lest perchance he who 
knows not, be not known. Know that 
there are figures which are written in the 
divine volume, and therefore as carnal 
examine and understand what things are 
spoken. For if as carnalj^e receive these, 
they injure you and do not nourish you. 
For there is in the Gospels also a letter 
which killeth ; not in the Old Testament 
only is a letter found which killeth. 
There is in the New Testament also a 
letter which killeth him that doth not 
spiritually understand what is said. For 
if according to the letter ye follow this 
ver}' thing which is said : Unless ye shall 
eat My flesh, and drink My blood ; this 
letter killeth. 

But we are said to drink the blood of 
Christ, not only by the rite of the Sacra- 
ments, but also when we receive his dis- 
courses, in which life conssits, as He also 
says : The words which I have spoken, 
they are spirit and life. He, therefore, 
was wounded whose blood we drink ; that 
is, we receive the words of His doctrine. 

But if everything that enters into the 
mouth goes into the belly, and is cast oat 
into the draught, and the food consecrated 
by the word of God and prayer, according 
to the material part, goes into the belly, 
and is cast out into the draught, but ac- 
cording to the prayer which occurs to it, 
according to the analogy of faith, it 
becomas useful, and effects perspicuity of 
the mind, looking to that which profits ; 
and it is not the material of the bread, 
but the prayer pronounced over it, this it 
is which profits him who eats it not un- 
worthilv of the Lord. 



For it was not that visible bread 
which he held in His hands that God 



THE CATHOLIC FAITH. 



199 



dicebat Deus Verbum, sed Verbum in 
cujus mysterio fuerat panis ille frangen- 
dus. Nee potuni ilium visibilem sangui- 
nem suum dicebat, sed Verbum in cujus 
mysterio potus ille fuerat effundendus. 
Nam corpus Dei verbi, aut sanguis quid 
aliud esse potest, nisi verbum quod laetili- 
cat? Cur autem non dixit : Hie est san- 
guis novi Testamenti ? Quoniam panis 
est verbum justitiae, quam manducantes 
animae nutriuntur : potus autem est ver- 
bum agnitionis Christi, secundum myste- 
rium ejus nativitatis et passionis. — In 
Matt, comment, series., e. 85, col. 1734, 
1735, lb. 



the Word called His body, but the Word 
in Whose mystery that bread was to be 
broken. Nor did He call that visible 
drink His blood, but the Word in Whose 
mystery that drink was to be shed. For 
the body of God the Word, or His blood, 
what else can it be but the word which 
rejoiceth the heart ? But why did he not 
say : This is the blood of the New Testa- 
ment? Since the bread is the word of 
righteousness, by eating which souls are 
nourished : but the drink is the word of 
the knowledge of Christ, according to the 
mystery of His nativity and passion. 



' Bibite ex hoc omnes,' nobis bibenti- 
bus non discedit a nobis, sed bibit nobis- 
cum cum sit in . singulis ipse : quoniam 
non possumus soli et sine eo vel mandu- 
care de pane illo, vel bibere de generatione 
illius vitis verae. Nee mireris quoniam 
ipse est et potus generationis de vite, et 
bibit nobiscum. — Ibid., c. 86, col. 1736, 
1737, DA. 

Century IV. 



' Drink ye all of this ' ; while we are 
drinking. He does not depart from us, but 
drinks with us, since He is in each of us : 
for alone and without Him we can neither 
eat of that bread or drink of the fruit of 
that true vine. Nor must you be aston- 
ished that He is both the drink of the 
fruit of the vine, and drinks with us. 



EUSEBIUS, BISHOP OF CAESAREA. 



Al' gov eitaidEvev avrovi Ttrev- 
/uariHcSi aHoveiv rcSv Ttepi rrji 
dapHoi xai rov a'ijuaroi avrov Xe- 
XFyj-ievoav fii} yap zriv 6dpHa, rjr 
■n:EpiHELi.iai, vo}.ii6i] te jie XsyEiV, GO<i 
dsov avrr}v IdOiEiv, jur/Ss to aidBrj- 
Tov uai doojuarixdr aijua TtivEir 
vTtoXaju/JdrErE JUS Ttpodrdrsir. 'AA.X' 
Ev i6vE, on rd prjjuard juov a 
A-EXdXf/xa vi-iiv TtvEvjud e6ti uai 
toar] e6ti ' 036te avrd Ei'vai rd pTJ- 
/.lara uai tov> Xoyovi avrov rifv 
6dpna nai r6 aifia, mv 6 idETSxaov 
dsi, Go6ayEi dproo ovpap'ioD TpEq>6- 
UEvoi, rij'i ovpoviov juE^EqEt Z,oorj^, 
/.ly 6?} ovv, cpr]6i, dxavdaXi'^STGO 
v)j.di TovTOy o TtEpi fipo66EGo<i trji 
efj-ij'i dapHo^j uai itEpi nofiato'i rov 
kfxov a'ifiaroi Eiprjua- jur/ds rapar- 
rsroo vfidi rf Ttpox^^poi duori rcSv 
TtEpi rrj'i dapHoS nai a'tfiaroi Eipr}- 



By these words He taught them to 
hear those things which had been spoken 
concerning His flesh and blood in a spirit- 
ual manner ; Do not think that I speak of 
the flesh by which I am surrounded, as if 
you ought to eat it, nor understand that I 
command you to drink My sensible and 
corporal blood ; but be assured that My 
words which I have spoken to you are 
spirit and life : so that His words and dis- 
courses are flesh and blood, of which, if a 
man always partake, as fed upon heav- 
enly food, he shall partake of eternal life. 
Let not this offend you, therefore, He 
says, which I have spoken, concerning the 
eating of My flesh and the drinking of 
My blood ; nor let the ready hearing of 
those things which I have spoken con- 
cerning My flesh and blood trouble you. - 
For these things, if heard according to the 
senses, profit nothing ; but it is the spirit 



200 



THE CATHOLIC FAITH. 



which quickens those who are able to 
understand them spiritually. 



nevGDv i-ioi- ravva ydp ovSev cog^e- 
Xsl at60r}Tc2'i aKovof-ifra • to da 

TtVEVfxd k6Tl TO ^OGDTtOLOVV T OV ^ 

TtveujiiaTiKcai cxhoveiv dvvajue'vov^. 
— De Eccl. Theolog., L. 3, c. 12, col. 
1021, 1024, DA., Pat. Gr. T. 24. 

ATHANASIUS, BISHOP OF ALEXANDRIA. 



Kat tvTavBcx yap djuq)6TEfja Ttspi 
fdvTov Eiprjus, ddpna xai nvrvjua ' 
xai TO Ttrsvjuay Ttpoi to uacd 6dpna 
SiedTSiXer, ira juij.juovov to qjaivo- 
IdEvov, dXXd uai to dopaTor avTov 
7ri6T£v6avTEi judSaodiv, oti xai d 
XeyEi, ovK adTi dapxiud, dXXd tzvev- 
fxazind. Uodoii ydp y'lpuEi to dc^jua 
Ttpoi /jpGo6ir, iva uai tov xodjiiov 
Ttarto^ TovTO Tpocpr} yevrfvai ; dXXd 
did TOvTo T?ji Eli ovpavovi dvafdd- 

6EG0<i ejUV7//il6rEV6E tov Vlov TOV 

drSpaoTtov, 'iva Trji daojiaTiHTJi tv- 
yoia<i avrov'i dcpEXuvdy, uai Xontor 
TTjv EipijfiEvrjr ddpna fJpcSdiv drGo- 
Oev ovpdnov , -Hal itvEVfiaTini^v 
TpoqiTfr TtEpi avTOv didofiEvr/V fj.d- 
Boodir ' a ydp XEXdXr/xa, (pr/6iv, 
v/iir, TtrEvjJ-d e6ti xai Caor/ • i6ov 

T(2 ElTtElVf TO JLIEV 8 EIXVVJJ-EV OV Jiai 

didojUEvov vTtsp Trji tov xodjuov 
doDTrfpiai, e6tiv 7) ddp'q 7]v kyad 
cpopcS- dXX'' avTTj v^lv uai to Tav- 

TT/i aijiia TtEp^ EjlOV TtVEVjiaTlUC^i 

doBtjdETai Tpocpr), SdtE TtvEVfiaTi- 
Hw'i tr ExddTGO TavTJjv dvadiSod- 
Bai, xai yivEdOai itadi cpvXauTrjpiov 
Eli dvddTadiv ^corji aiooriov. — Ep. 
4 ad Scrap., n. 19, p. 710, T. i. 

CYRIL, BISHOP 

Tlora XpidToi toU ^lovdaioii 
diaXE/oi-iEvo^y sXEysv 'Edv ju?) cpd- 
yr]TE f-iov rrjv ddpxa, xai TtirjTS jitov 
TO aijiia, ovx exete 'QGorjy kr favToii. 
'ExEivoi firj durjxooTEi TtvEvjuaTixcSi 
rcSv XEyojiEVGov, dxardaXtdQEVTSi 
dTtrjXBov Eli Td oTtidoo, rofii^ovTEi 
oTi ETti dapxocpayiav avTovi Ttpo- 
TpETtEvai. — Catech. 22, Myst. 4, c. 4, 
col. HOG, Pat. Gr. T. 33. 



For here both of these, both the flesh 
and the spirit. He said, respecting Him- 
self ; and He distinguished the spirit from 
the flesh, in order that, believing not only 
the visible but also the invisible things of 
Him, they might learn that what he says 
is not carnal, but spiritual. For to how 
many could His body sufflce for food, in 
order that it might become the food of the 
whole world? But for this reason He 
mentions the ascension of the Son of man 
into heaven, that he might divert them 
from carnal thoughts, and that they might 
learn thence that the flesh of which He 
spoke was heavenly food and spiritual 
nourishment given by Himself ; for the 
words which I have spoken to you, He 
says, are spirit and life ; as much as to 
say : that which is shown and given for 
the salvation of the world is the flesh 
which I bear. But this food and its blood 
shall be given to you spiritually by Me ; 
so that this shall be given to each one 
spiritually, and shall become to all a safe- 
guard to the resurrection of life eternal. 



OF JERUSALEM. 

On a certain occasion, Christ, dis- 
coursing with the Jews, said : Except ye 
eat My flesh and drink My blood, ye have 
no life in you. They not receiving his 
sayings spiritually, went backward, being 
offended, thinking that He was inviting 
them to eat flesh. 



THE CATHOLIC FAITH. 



20I 



OPTATUS, BISHOP OF MILEVIS. 



Quae [Lucilla] ante spiritalem cibum 
et potum, OS nescio cujus martyris, si 
tamen martyris, libare dicebatur. — Adv. 
Parmen., L. i, col. 357, C, T. i, La B. 



It was reported that Lucilla was ac- 
customed to kiss the mouth of some mar- 
tyr or another, if yet it was a martyr, 
before her spiritual food and drink. 



PHILO, BISHOP OF CARPASIA. 



ToVTGOV OVV TGOV TtV EVJUaTlHGOV 

diriaov rov re dGojuaro<3 xai aljuaro^ 
Xpidruv yEv6aiJ.kvrj 7) 'EnKXr/dia, 
H. T. X. — In Cant. Cant. 7, c. 210, col. 
132, C Pat. Gr. T. 40. 

ST. JEROME, A PRIEST 



The Church, therefore, partaking of 
this spiritual food of His body and blood, 
etc. 



DupHciter vero sanguis Christi et caro 
intelligitur : spirituahs ilia atque divina, 
de qua ipse dixit, ' Caro mea vere est 
cibus, et sanguis meus vere est potus ' : 
Et ' nisi manducaveritis carnem meam, et 
sanguinem meum biberitis, non habebitis 
vitam aeternam.' Vel caro et sanguis, 
quae crucifixa est, et qui militis effusus 
est lancea. — In Eph. i, L. i, p. 163, G., 
T. 6. 



But the blood and flesh of Christ is 
understood in a double manner ; either 
that spiritual and divine of which He said. 
My flesh is food indeed, and My blood is 
drink indeed : and. Unless ye eat My 
flesh and drink My blood, ye shall not 
have eternal life. Or that flesh and blood 
which was crucified, and which was shed 
by the spear of the soldier. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



''Enei OVV 6 Xoyo'i q,r]6i, Tovro 
edri TO 6(3f.id fiov, nal 7teiBw/j.EBa 
Hal 7n6rsvGojusv, ncxi roT/ro'? avro 
(iXEitGai-LEv oqjBaX/iioi'i. Ovdkv ydp 
ai6Br/Tdv TtapidooKEy r}).iiy Xpid- 
roi- (xXX aidBrjroK jliev 7tpdyjua6i, 
Ttdvra Si ror/rd. Ovtgo ydp uai kv 
rc3 fJaTtTidjuari dt aidSr/rov jusv 
Ttpdy^iaroi yirsrai rov vdaroi to 
Sc^por, vor/Tov 8e to aTCoTEXov- 
^svovj Tj yevvrfdii uai rf dvayevrrj- 
di?, riTovv dvanaividi's. — Horn. 82 
al. 83 in Matt., c. 4, p. 889, D., T. 7. 

^0? av q)dyy ek tov dpvcv rov- 
Tov, Zvdsrai El'i tov aiwva. "Apzov 
dh r/Toi Td SoyjiiaTa XsyEi kvTavBa 
rd doorypia, uai ti)v Ttidriv Trfv eU 
avrdv, r} to dc^jua t) kavrov. 'A/u- 
(poTspa ydp vEvpol ttjv ipvxyy- — 
Hom. 46 al. 45 in Joan., c. i, p. 311, 
D., T. 8. 



Since, therefore, the Word says : This 
is My body, let us obey and believe, and 
look upon Him wnth spiritual eyes. For 
Christ gave to us nothing sensible ; but, 
by sensible things even, all things are 
spiritual. For just so in Baptism also, 
by a sensible thing the gift of water is 
granted, and what is effected is spiritual, 
generation and regeneration, or renova- 
tion. 



If any man eat of this bread, he shall 
live forever. But here He calls the salu- 
tary doctrine bread, even faith towards 
Himself, or his body. For both of them 
strengthen the soul. 



202 



THE CATHOLIC FAITH. 



iToJ? Svvarai r//iuy rrjv ddpxa 
dovvai (payaiv ; ravra Ttcxrra 6ap- 
KiHoi- (XTtEp adei /iivdriHc^<i voelv xal 
7tv£vjuaTix&)i. Kai TtoOsv, qor^div, 
rjdvravTO voijdai ri tcote hdriv to 
dapxa cpayEiv ekeivoi ; Ovkovv 
eSei tov Ttpodr/Hovra dvajLitivai, 
xaipdv, Hai nvvQdvEdSaij uai jii} 
ditayopEvEiv Td p7)iicxra, a syoo 
XEXdXrjua vfj-iv, TtvEvjud kdri, xai 
CoDTJ. — Horn. 47 al. 46 in Joan., c. 2, p. 
320, A. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



How can He give us His flesh to eat? 
All these things are carnal ; which we 
ought to understand mystically and spirit- 
ually. And how, says one, could they 
understand what it was to eat flesh ? 
Therefore they ought to await a proper 
time, and interrogate Him, and not to 
cease. ' The words which I have spoken 
to you are spirit and life.' 



Si praeceptiva locutio est aut flagit- 
ium aut facinus vetans, aut utilitatem aut 
beneficentiam jubens, non est figurata. 
Si autem flagitium aut facinus videtur 
jubere, aut utilitatem aut beneficentiam 
vetare, figurata est. Nisi manducaveritis, 
inquit, carnem filii hominis, et sanguinem 
biberitis, non habebitis vitam in vobis. 
P^acinus aut flagitium videtur jubere : 
ligura est ergo, praecipiens passioni do- 
minicae communicandum, et suaviter at- 
que utiliter recondendum in memoria quod 
pro nobis caro ejus crucifixa et vulnerata 
sit. — De doct. Christ,, L. 3, c. 16, n. 24, 
col. 74, 75, Pat. Lat. T. 34. 

Videte ergo, fratres panem coelestem 
spiritualiter manducate, innocentiam ad 
altare apportate. 

Hoc est ergo manducare illam escam, 
et ilium bibere potum, in Christo manere, 
et ilium manentem in se habere. Ac per 
hoc qui non manet in Christo, et in quo 
non manet Christus, procul dubio nee 
manducat spiritualiter carnem ejus, nee 
bibit ejus sanguinem, hcet carnaliter et 
visibihter premat dentibus Sacramentum 
corporis et sanguis Christi. — Tract. 26 in 
Joan. Evang., n. 11, 18, col. 1611, 1614, 
lb. 

Spiritualiter intelligite quod locutus 
sum : non hoc corpus quod videtis, man- 
ducaturi estis ; et bibituri ilium sangui- 
nem, quern fusuri sunt qui me crucitigent. 
Sacramentum aliquod vobis commendavi ; 



If an expression is preceptive, either 
forbidding a wicked act or crime, or com- 
manding some service or benefit, it is not 
figurative. But if it seems to command a 
wicked act or crime, or to forbid some 
service or benefit, it is figurative. Un- 
less ye eat the flesh of the Son of man, 
He said, and drink His blood, ye shall 
have no life in you. This seems to enjoin 
a crime or wicked act ; it is a figure, there- 
fore, commanding us to partake of the 
Lord's Passion, and sweetly and profit- 
ably to treasure up in mind that His flesh 
was crucified and wounded for us. 

See, therefore, brethren, spiritually 
eat the heavenly bread, bring innocence to 
the altar. 

This it is, therefore, to eat that bread, 
and drink that drink, to abide in Christ, 
and have Christ, abiding in oneself. And 
therefore, whoso does not abide in Christ, 
and in whom Christ does not abide, doubt- 
less neither spiritually eats His flesh, nor 
drinks His blood, though carnally and 
visibly he press with his teeth the Sacra- 
ment of the body and blood of Christ. 



Understand in a spiritual manner" 
what I have spoken : ye are not to eat this 
body which ye see, and drink that blood 
which they are about to shed who shall 
crucify Me. I have commended to you 



THE CATHOLIC FAITH. 



!0 



spiritualiter intellectum viviticabit vos. — 
— In Ps. 98, n. 9, col. 1265, lb., T. 37. 

Norunt etiam spiritualem alimoniam 
fideles, quam et vos scituri estis, accep- 
turi de altare Dei. — Ergo Eucharistia 
panis noster quotidianus est : sed sic ac- 
cipiamus ilium, ut non solum ventre, sed 
et mente reficiamur. — Serm. 57, c. 7, n. 7, 
col. 389, lb., T. 38. 

Quis est panis de regno Dei, nisi qui 
dicit, ' Ego sum panis vivus, qui de coelo 
descendit.' Noli parare fauces, sed cor. 
— Serm. 112, c. 5, n. 5, col. 645. 

Manduca vitam, bibe vitam : habebis 
vitam, et integra est vita. Tunc autem 
hoc erit, id est, vita unicuique erit corpus 
et sanguis Christ; ; si quod in Sacramento 
visibiliter sumitur, in ipsa veritate spiritu- 
aliter bibatur. Audivimus enim ipsum 
Dominum dicentem, ' Spiritus est qui vi- 
vificat, caro autem non prodest quidquam. 
— Serm. 131, c. i, col. 729, 730. 



some Sacrament ; spiritually understood it 
will quicken you. 

The faithful know the spiritual food, 
which ye also shall know, about to receive 
it from God's altar. — The Eucharist, there- 
fore, is our daily bread : but let us so re- 
ceive it, that we may be renewed not only 
in the belly, but also in mind. 

Who is the bread from the kingdom 
of God, except He who saith, I am the 
living bread which came down from 
heaven. Prepare not your jaws, but your 
heart. 

Eat life, drink life ; you shall have 
life, and life is entire. But then this will 
be, that is, the body and blood of Christ 
will be life to each one ; if what is taken 
visibly in the Sacrament, is in very truth 
spiritually eaten, spiritually drunken. For 
we have heard the Lord Himself saying, 
It is the spirit that quickeneth, but the 
flesh profiteth nothing. 



THEODORUS, BISHOP OF MOPSUESTIA. 



To de, 'H Ttezpa j)v 6 Xpidrd'if 
'iva EiTti;}- TovTo Ir exsivoi's f} Tie- 



rap, oTtep rjjulv 6 Xp/dro?, ov to 
aiiiia TCivojUEv oi 7ti6Toi, TtvEvjiiari- 
HcS's £7ti T(2v iJ.v6rr}pi(jOv jLieraTtoiov- 
nevov. — In I Cor. 10:3-5, col, 888, Pat. 
Gr. T. 66. 

Century V. 



' The rock was Christ ' as much as 
to say : The rock was to them what Christ 
is to us, \Yhose blood, spiritually changed 
in the mysteries, the faithful drink. 



CYRIL, BISHOP OF ALEXANDRIA. 



Ap ovv GJs erepov riva viov, 
Hcxi Xpidrov Ttapd. rov In Seov Xo- 
yov, rov (pcxivojuerov eirai diafJe- 
fdaiov/usvo'ij cS xai iiovc^ ro rrji 
dno6ToXrj<i Ttpo6vEveixr}KE xPVI^^^i 
ovH dvQpaoTtocpayiav i^jiK^r dno- 
q)aivEi TO jj-vdrrfpiov, Ttapidrds 
dvodiGO^ El's e^iTijXoVi ervoia? rcSv 
TtidrEvddrrGov rov rovv ' uai Xoyid 
lLioi<i dv6pG07tivoi<s vTCoqjepELv enixei 
p(^v, a uovGoi, Hat dC-t/r-^rao Ttidrei 
TtpodXafxfSdverai ; — Anath. 11, col. 71, 
T. 5, Mansi. 



Therefore he who asserts that that 
visible one is as a certain other Son and 
Christ besides the Word from God, to 
whom alone he also attributes the office 
of the mission, does he not make our 
mystery the eating of a man, wickedly 
forcing the minds of the faithful into gross 
thoughts, and endeavor to subject to 
human reasonings, that which is received 
by pure faith only ? 



204 THE CATHOLIC FAITH. 

VIGILIUS, BISHOP OF TAPSUS. 

Credere ergo in filium Dei, hoc est To believe on the Son of Ciod, there- 

videre, hoc est audire, hoc est adorare, hoc fore, this is to see, this is to hear, this is 

est gustare, hoc est contrectare eum. — to adore, this is to taste, this is to handle 

Contr. Eutych., L. 4. col. 579. B., T. 5. Him. 

Century VI. 
PROCOPIUS GAZAEUS. 

Nam coelestis seu divinus agnus ani- For the heavenly or divine Lamb is 

marum solet cibus esse. — In Exod. 12:13, wont to be the food of souls, 
col. 565, 566, Pat. Gr. T. 87. 

AURELIUS CASSIODORE, ABBOT OF VIVIERS. 

' Nisi manducareritis carnem filii ho- ' Unless ye shall eat the flesh of the 

minis,' etc. Sed in ista carne ac sanguine, Son of man,' etc. But in this flesh and 

nil cruentum, nil corruptibile mens hu- blood, let the human mind conceive noth- 

mana concipiat. — In Ps. 109, p. 379, ing bloody, nothing corruptible. 
T. 2. 

Century VIII. 

FLACCUS ALCUINUS, ABBOT. 

Quisquis vult vivere, credat in Chris- Whoso will live, let him believe in 

tum, manducat spiritaliter spiritalem ci- Christ, let him spiritually eat the spiritual 

bum. — Quod mox latius exponit quid food. — Anon He explains more diffusely 

intersit inter spiritum et carnem, et quid what is the difference between spirit and 

inter carnaliter Christum manducare velle, flesh, and how to will to eat Christ carnally 

vel spiritaliter accipere ; ait enim ' Spiritus differs from receiving Him spiritually ; for 

est, qui vivificat, caro non prodest quid- He says, It is the spirit which quickeneth, 

quam.' — Et modo dicit : 'Caro non pro- the flesh profiteth nothing. — And now He 

dest quidquam,' id est si carnaliter vultis says: 'The flesh profiteth nothing'; that 

intelligere quae dico, caro non prodest is, if you wish to receive carnally what I 

quidquam, si sic carnem intelligetis man- say, the flesh profiteth nothing ; if you 

ducandum si cut alium cibum, sicut carnes understand My flesh is to be thus eaten 

quae emuntur in macellis. ' Spiritus est ' as other food, as meat which is bought in 

ergo ' quae vivificat,' per spiritum prodest the markets. It is the spirit, therefore, 

caro, quae per seipsam non prodest, quia that quickeneth ; by the spirit the flesh 

littera occidit, spiritus autem vivificat. — profiteth, which by itself profiteth not, 

Joan. Evang. , L. 3, c. 15, col. 834, 837, because the letter killeth, but the spirit 

838, Pat. Lat. T. 100. quickeneth. 

Century IX. 

WALAFRIDUS STRABO, MONK OF FULDA. 

Quasi dicat : Tunc intelligetis quod As if to say : Then ye will understand 

non eodem modo quo putatis erogo corpus, that I do not give my body in the same 
et quod haec gratia morsibus non consu- manner in which you think, and that this 



TME CATHOLIC FAITH. 



20: 



mitur, sed spirituali gratia me illis dando, 
ipsos in corpus meum converto. — In Joan. 
6:63, col. 384, D., Pat. Lat. T. 114. 



grace is not consumed by the teeth, but 
by a spiritual grace in giving myself to 
them, I convert them into My body. 



HINCMAR, ARCHBISHOP OF RHEIMS. 



Intellectus spiritualis credentem alium 
facit, quia ' littera occidit,' ' spiritus est 
qui vivificat." Discipuli enim ejus qui 
eum sequebantur expaverunt et exhorrue- 
runt, sermonem non intelligentes, et pu- 
tantes nescio quid durem dicere Dominum 
nostrum Jesum Christum, quod carnem 
ejus quern videbant manducaturi erant, et 
sanguinem bibituri, et non potuerunt tole- 
rare. Sed ipse cum commendaret ipsum 
corpus suum et sanguinem suum, accepit 
in manus suas quod norunt fideles, et ipse 
se portabat quodammodo cum diceret : 
'Hoc est corpus meum.' — Opusc. 2 de 
cav. vit., c. 12, p. 94, T. 2. 



A spiritual understanding makes the 
believer another person, for ' the letter 
killeth, it is the spirit that vivifieth.' For 
Flis disciples who followed Him were 
afraid and terrified, not understanding 
His discourse, and thinking that our Lord 
Jesus Christ said I know not what hard 
thing, that they were to eat His flesh 
Whom they saw, and were to drink His 
blood, and they could not endure it. But 
when He commended His very body and 
His blood, He took into His hands what 
the faithful know, and He bore Himself 
in a certain sense when He said : This is 
My body. 



Century XI. 

THEOPHYLACTUS, ARCHBISHOP OF ACRIDA. 



'ETtei yap ddpna tjkovov, evo- 
/ut^ov, on dapxocpdyovi avrovi 
dvayKdZ,Ei ysrsdQat nai ai/xofdo- 
povr. 01 8k Ttvsv/.iariH^'s voovvte^ 
t}jiif:}<^f ovTS dapuocpdyoi kdjuev, nai 
/iidXXuv dyiaZojiisQa Sid riji roiav- 
T7]i zpocp7^<i. — In Joan. 6 : 59-62, p. 597, 
B., T. I. 



For because they heard of flesh, they 
thought that He would compel them to 
be devourers of flesh and blood. But we 
who understand spiritually, are not de- 
vourers of flesh, nay rather, we are sancti- 
fied by such food. 



Chapter VIIL 
THE CHURCH OF ROME. 

The Church of Rome asserts the presence of Christ's natural and 
carnal Body in the Eucharist. 

COUNCIL OF TRENT. 



Si quis negaverit, in sanctissimae 
eucharistiae Sacramento contineri vere, re- 
aliter et substantialiter corpus et sangui- 
nem una cum anima et divinitate Domini 
nostri Jesu Christi, ac proinde totum 
Christum ; — anathema sit. — Sess, 13 de 
Euch. , can. i, p. 63, 



If any one shall deny that in the 
Sacrament of the most holy Eucharist the 
body and blood of our Lord Jesus Christ 
is really and substantially contained, to- 
gether with His Soul and Divinity, and 
therefore entire Christ, let him be ana- 
thema. 



2o6 THE CATHOLIC FAITH. 

CATECHISM OF THE DECREES OF COUNCIL OF TRENT. 

Primum est, verum Christi Domini The first is, that the true body of our 

corpus, iliud idem, quod natum ex Vir- Lord Christ, that very body, which, born 

gine in coeHs sedet ad dextram Patris, of the Virgin, sits at the right hand of the 

hoc Sacramento contineri. — P. 2, c. 4, Father in heaven, is contained in this 

qu. 26, p. 185. Sacrament. 

A DOCTRINAL CATECHISM. 

Q. Where is Jesus Christ ? 

A. As He is a Divine person, He is everywhere ; but His humanity 
is only in heaven, and on the altar in the holy sacrament. — Of our Lord 
Jesus Christ, etc., c. i, p. 103. 



THE CATHOLIC CHURCH. 

The ancient Church believed that Christ's presence was a presence 
to their faith and minds, and that He was not present to them in His 
natural body and flesh, but by His divine majesty and power. 

SCRIPTURE. 

King Ja/Jies' Version. Doiiay Version. 

Acts 3 -.21. Whom the heaven must Acts 3:21. Whom heaven indeed 

receive until the times of restitution of all must receive until the times of the restitu- 

things. tion of all things. 

2 Cor. 5 : 16. Wherefore henceforth 2 Cor. 5 : 16. Wherefore henceforth 

know we no man after the flesh ; yea, we know no man according to the flesh, 

though we have known Christ after the And if we have known Christ according 

flesh, yet now henceforth know we Him to the flesh : but now we know Him so no 

no more. longer. 

Coll. 3:1. If ye then be risen with Coll. 3:1. Therefore, if you be risen 

Christ, seek those things which are above, with Christ, seek the things that are 

where Christ sitteth on the right hand of above, where Christ is sitting at the right 

Cod. hand of God. 

I Peter i : 8. Whom having not seen, i Peter I ; 8. Whom having not seen, 

ye love ; in Whom, though now ye see you love ; in Whom also now, though you 

Him not, yet believing, ye rejoice with see Him not, you believe : and believing 

joy unspeakable and full of glory. shall rejoice with joy unspeakable and 

glorified. 

Century IIL 

ORICxEN, PRIEST OF ALEXANDRIA. 

' Accipite et manducate'; et ostendit 'Take and eat'; and He shows when 

quando eos hoc pane nutrit, proprium esse He nurtures them with this bread, that it 
corpus, cum sit ipse Verbum, quod et is His own body, since He is the Word» 



THE CATHOLIC FAITH. 



20' 



nunc necessarium habemus, et cum fuerit 
in regno Dei impletum : sed nunc quidem 
nondum impletum, tunc autem impletum, 
cum nos praeparati fuerimus ad capien- 
dum pascha plenum, quod venit ut im- 
pleat, qui non venit solvere legem, sed 
adimplere. Et nunc quidem implere quasi 
per speculum in aenigmate impletionis : 
tunc autum facie in faciem implere, cum 
venerit quod perfectum est. — In Matt. 
Comment. Series, c. 86, col. 1736, B., 
Pat. Cir. T. 13. 



which we have necessary both now, and 
when it shall be fulfilled in the kingdom 
of God : but now, indeed, it is not yet ful- 
filled, but then it is fulfilled, when we 
shall be prepared to receive the full Pass- 
over, which He came to fulfill, Who did 
not come to destroy the Law, but to ful- 
fill it. And now indeed he fulfills it as by 
a glass in an allegory of fulfillment : but 
then face to face, when that shall come 
which is perfect. 



Century IV. 



BASIL, BISHOP 

Ti ovv (^(peXsi rd fj7]jxara rav- 
ra ; "Ira k6Biovre-, te xai itivov- 
rE<if del jivriiiovEvcoiiEv rod vnep 
7/u(Sv aTtoQavovToi nai 8}^EfjBevro<s, 
— '^O ydp E6QiG0v ucxi Ttiyoovy dr/- 
A.ov6ri el's dvEcd^.£^7tTor jiiyf}jur/ 
Tov vTtEfi r'/iJ-cSy d7toBav6vTO<i 'Ir/dov 
Xpidrov TOV Kvpiov t^jucSv^ uai 
EyEpQevro'i, u. r. A. — De Bapt. (op. 
dub.), L. I, q. 3, § 2, p. 923, T. 2. 



OF CAESAREA. 

Of what advantage, therefore, are 
these words ? That both eating and 
drinking we may be mindful of His death 
and resurrection for us. — For he who eats 
and drinks, forsooth, to the indelible re- 
membrance of Jesus Christ our Lord, 
Who died and rose again for our sakes, 
etc. 



GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE. 



&v6ia6rrjpio{)y Ei'pqovdiy ; 'AA.A.'' 
oiSa xai aXXo Qvdiadr?jpioy, ov rv- 
Ttoi rd yvv opoofXEya, kcp o Xacev- 
Tr'ipioy ovK dva(iEJh]KEy , ov^e X^^Pj 
ovds TfKOvdfJrf di8rfpo<i, rj ri rwv tex- 
viTc^y xai itoiKiXoov , dXX oXcoy tov 
yov TO Epyov, xai did BeGopia'i rj 
dydfiadi'i. Tovtco napadr?jdojuai, 
TOVTOJ QvdGD dEXTd, Qvdiay xai 
7tpodq)opdy xai oXoxavTcojiiaTa, 
xpEiTTOva Tc£y yvy itpoday ojdEy- 
coy, ud&j xpSiTvoy dxidi dXijBEia. 
— Orat. 28, Cum post ea quae Maxim., 
etc., p. 484, B., T. I. 



Will they drive me from the altars? 
But I know another altar, of which these 
things which we now see are types ; upon 
which neither hammer nor hand has been 
lifted up, neither has iron been heard, or 
any instrument of workmen, or artists, 
but it is all the work of the mind, and the 
ascent thither is by contemplation. At 
this I will stand, upon this I will ofier 
acceptable things ; sacrifice, and oblation, 
and holocausts, so much more excellent 
than those things now offered, as the 
truth excels the shadow. 



AMBROSE, BISHOP OF MILAN. 

Ascend, therefore, O man, into heaven, 



Ascende ergo, homo, in coelum, et 
videbis ilia quarum umbra hie erat vel 
imago. Videbis non ex parte, non in aenig- 
mate, sed in consummatione : non in vela- 



and thou shalt see those things whereof 
here there was a shadow or image. Thou 
wilt see not in part, not in an enigma, but 



208 



THE CATHOLIC FAITH. 



amine, sed in luce. Videbis varum lumen, 
aeternum atque perpetuum sacerdotem ; 
etc. — In Ps. 38, n. 26, col. 1052, Pat. 
I. at. T. i.^. 

Fide tangitur Christus, fide Christus 
videtur : non corpora tangitur, non oculis 
comprehenditur. — In Luc. 8 : 44, L. 6, 
col. 16S3, lb., T. 15. 

Circa hoc corpus aquilae sunt, quae 
alls circumvolant spiritualibus.— In Luc. 
^7 : 37. n. 56, col. 1782. 

Merito nimirum prohibetur 'tangere 
Christum ; non enim corporali tactu Chris- 
tum, sed fide tangimus. 

Decendisti quidem Fihus hominis, 
nee Patri, cum descenderes, abfuisti : sed 
decendisti nobis ; ut te oculis ac mentibus 
videremus, ut in te crederemus. Ergo et 
ascendisti nobis ; ut et te sequeremur 
mentibus, quern oculis videre non possu- 
mus. 



Ergo non supra terram, nee in terra, 
nee secundum carnem te quarere debemus, 
si volumus invenire ; nunc enim secundum 
carnem jam non novimus Christum. — In 
Euc. 24, n. 155, 159, 160, col. 1843, 
1844. 



in perfection : not in a veil, but in the 
light. Thou wilt see the true light, the 
eternal and perpetual Priest ; etc. 

By faith Christ is touched, by faith 
Christ is seen : He is not touched by the 
body. He is not comprehended by the 
eyes. 

About this body there are eagles 
which fly around on spiritual wings. 

Very justly she is forbidden to touch 
Christ ; for we touch not Christ with 
bodily touch, but with faith. 

Thou didst indeed descend, O Son of 
man, nor when thou descendest wast thou 
absent from the Father : but Thou de- 
scendest to us, that we might see Thee 
with our eyes and minds, that we might 
believe in Thee. Therefore Thou hast 
ascended from us also, that We might 
likewise follow Thee with our minds, 
whom we cannot see with our eyes. 

Therefore, not upon earth, nor in the 
earth, nor after the flesh ought we to seek 
Thee, if we would find thee ; for now we 
know Christ no longer after the flesh. 



ST. JEROME, A PRIEST. 



Aseendamus cum Domino coenacu- 
lum magnum, stratum, atque mundatum : 
et accipiamus ab eo sursum calicem novi 
testamenti : ibique cum eo pascha cele- 
brantes, inebriemur ab eo vino sobrietatis. 
— Ep. 150, Hebid., qu. 2, p. 349, T. 3. 



Let us ascend with the Lord to the 
great upper room, prepared and made 
clean : and let us receive from Him above 
the cup of the New Testament, and there 
celebrating the Passover with Him, let us 
be inebriated by Him with the wine of 
sobriety. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



Vi/IA.* avTov ev<JsoD<f TtepiAaju- 
(jdvei^i Tov zJsdTturr/v, dyaxepdr- 
vvdai rc2 dG6/.iari, dracpvpr;} rcS 
6odfxari roJ dvoa heih^voo^ h. r. A. — 
Horn. 6 in Coll. 2, c. 4, p. 427, C., 
T. II. 



But thou shalt immediately embrace 
the Lord Himself, thou shalt be mingled 
with His body, thou shalt be sprinkled 
with His body, which is situated above, 
etc. 



THE CATHOLIC FAITH. 



209 



AURELIUS AUCxUSTINE, BISHOP OF HIPPO. 



Sursum est Dominus : sed etiam hie 
est Veritas Dominus. Corpus enim Dom- 
ini in quo resurrexit, uno loco esse potest : 
Veritas ejus ubique diffusa est. — In Joan. 
Evang., Tract. 30, n.i, col. 1632, Pat. 
I^at. T. 35. 

Quomodo tenebo absentem ; quomodo 
in coelum manum mittam, ut ibi sedentem 
teneam ? Fidem mitte, et tenuisti. — Et 
abiit et hie est ; et rediit, et nos non de- 
serit : corpus enim suum intulit coelo, 
majestatem non abstulit mundo. 



Secundum carnem vero quam Ver- 
bum assumpsit, secundum id quod de 
Virgine natus est, secundum id quod a 
Judaeis prensus est, quod ligno confixus, 
quod de cruce depositus, quod linteis in- 
volutus, quod in sepulchro conditus, quod 
in resurrectione manifestatus, ' non semper 
habebitis vobiscum. ' Quare ? Quoniam 
conversatus est secundum corporis prae- 
sentiam quadraginta diebus cum discipulis 
suis, et eis deducentibus videndo non se- 
quendo, ascendit in coelum, et non est 
hie. Ibi est enim, sedet ad dextram. 
Patris : et hie est, non enim reeessit prae- 
sentia majestatis. Aliter : secundum prae- 
sentiam majestatis semper habemus Chris- 
tum ; secundum praesentiam earnis, recte 
dictum discipulis, ' Me autem non semper 
habebitis.' Habuit enim ilium Ecclesia 
secundum praesentiam earnis paucis die- 
bus : modo fide tenet, ocuhs non videt. — 
Tract. 50 in Ibid., n. 4, 13, col. 1759, 
1763- 



Iturus utique ad dextram Patris ; unde 
venturus est ad vivos et mortuos judican- 
dos praesentia itidem corporali, secundum 
fidei regulam sanamque doctrinam : nam 
praesentia spirituali cum eis erat utique 
futurus post aseensionem suam, et cum- 



The Ford is above : but truth the 
Lord is here also. For the body of the 
Lord in which he arose must needs be in 
one place : His truth is diffused every- 
where. 

How shall I lay hold of Him absent? 
How shall I reach my hand into heaven, 
that I may lay hold of Him sitting there? 
Send faith, and thou hast laid hold on 
Flim. — He has gone away, and is here ; 
He has returned and does not desert us : 
for He took His body into heaven. He 
did not remove His majesty from the 
world. 

But according to the flesh which the 
Word assumed, according to that which 
was born of the Virgin, according to that 
which was apprehended by the Jews, 
which was nailed to the cross, which was 
taken down from the cross, which was 
wrapped in linen cloths, which was laid 
away in the sepulcher, which was mani- 
fested in the resurrection, 'ye shall not 
have Me with you always. ' Why not ? 
Because He conversed with His disciples, 
according to the presence of the body, 
forty days, and they accompanying by 
sight not by following. He ascended into 
heaven, and is not here. For He is there ; 
He sits at the right hand of the Father. 
He is here also, for He did not depart by 
the presence of His majesty. In another 
manner : According to the presence of His 
majesty, we have Christ ever ; according 
to the presence of His flesh, it was rightly 
said to the disciples : But Me ye shall not 
have always. For the Church had Him 
a few days according to the presence of 
the flesh : now she has Him bv faith, she 
sees Him not with the eyes. 

He was about to go to the right hand 
of God, whence He is to come to judge 
the quick and the dead by the same cor- 
poreal presence, according to the rule of 
faith and sound doctrine : for by His 
spiritual presence He was to be with them 



2IO 



THE CATHOLIC FAITH. 



tota Ecclesia sua in hoc mundo usque in 
consummationem seeculi. Non itaque 
recte intelliguntur de quibus dixerit, ' Cum 
essem cum eis, ego servabam illos,' nisi hi 
quos in se credentes servare jam coeperat 
praesentia corporali, et quos relicturus 
fuerat absentia corporali, ut eos cum Patre 
servaret praesentia spirituali. — Tract. io6 
in Ibid., n. 2, col. 1909. 

Et Dominus consolans nos qui ipsum 
jam in coelo sedentem manu contrectare 
non possumiis, sed fide contingere ; ait 
illi : Quia vidisti, credisti ; beati qui non 
vident et credunt. — Tract, i in Joan. 
Epist., n. 3, col. 1980. 

Credimus quippe in eum jam seden- 
tem ad dextram Patris : sed tamen quam- 
diu sumis in corpore, peregrinamur ab eo. 
— Serm. 210. In Quadrag., c. 4. n. 5, col. 
1050, lb., T. 38. 

Ideo enim Dominus absentavit se cor- 
pore ab omni Ecclesia, et ascendit in coe- 
lum ut fides aedificetur. Si enim non 
nosti nisi quod vides, ubi est fides ? — 
Serm. 235. In dieb. Pasch., c. 3, n. 4, 
col. 1119. 

Secundum enim praesentiam pulchri- 
tudinis et divinitatis suae semper cum 
Patre est ; secundum praesentiam corpora- 
lem jam supra coelos ed dextram Patris 
est : secundum praesentiam vero fidei in 
omnibus Christianis est. — Serm. 361, c. 
7, n. 7, col. 1602, lb., T. 39. 

Ergo in coelo est caput nostrum. Ideo 
cum dicitur, Sursum corde ; respondetis, 
Habemus ad Dominum. — Serm. 27 in die 
Pasch., col. iioo, lb., T. 38. 

Quod ergo in sacramentis fidelium 
dicitur, ut sursum cor habeamus ad Do- 
minum, munus est Domini : de quo mu- 
nere ipsi Domino Deo nostro gratias 
agere, a sacerdote post hanc vocem qui- 
bus hoc dicitur admonentur ; et dignum 
ac justum esse respondent. Cum enim 
non sit in nostra potestate cor nostrum, 
sed divino sublevetur auxilio, ut ascendat. 



after His ascension, and with His whole 
Church in this world till the end of the 
world. Therefore they of whom He said, 
While I was with them, I kept them ; are 
not rightly understood except as those be- 
lievers upon Him whom He had began to 
keep by bodily presence, and whom He 
was to leave by bodily absence, that He 
might keep them with the Father by 
spiritual presence. 

And the Lord consoling us who can- 
not now by the hand touch Him sitting 
in heaven, but by faith can touch him ; 
says to him : Because thou hast seen me, 
thou hast believed ; blessed are they who 
see not, and yet believe. 

We believe indeed in Him now sitting 
at the right hand of the Father : but yet 
so long as we are in the body, we are 
strangers from Him. 

For on this account the Lord absented 
Himself in body from the whole Church, 
and ascended into heaven, that faith might 
be edified. For if thou knowest that only 
which thou seest, where is faith ? 

For according to the presence of His 
beauty and divinity. He is ever with the 
P'ather ; according to His bodily presence. 
He is now above the heavens at the right 
hand of the Father : but according to the 
presence of faith, He is in all Christians. 

Our Head, then, is in heaven. There- 
fore w^hen It is said. Lift up your hearts ; 
ye reply, We lift them up unto the Lord. 

What, therefore, is said in the Sacra- 
ments of the faithful, that we should lift 
up our hearts unto the Lord, is a gift of 
the Lord : for which gift they, to whom 
this is said, are admonished by the priest, 
after this sentence to give thanks to the 
Lord our God ; and they reply that it is 
meet and right. For since our heart is 
not in our power, but may be raised up by 



THE CATHOLIC FAITH. 



I I 



et quae sursum sunt sapiat, ubi Christus 
est in dextra Dei sedens, non quae super 
terram : etc. — De bon. persever.. c. 13, 
n. 33, col. 1013, lb., T. 45. 



divine aid, so as to ascend, and seek the 
things which are above, where Christ is 
sitting at the right hand of (iod, not the 
things upon earth : etc. 



Century V. 
CxAUDENTIUS, BISHOP OF BRESSE. 



Nam vere istud est haereditarium 
munus testamenti ejus novi, quod vobis 
ea nocte qua tradebatur crucitigendus, 
tanquam pignus suae praesentiae dereh- 
quit. Hoc illud est viaticum nostri itene- 
ris, quo in hac via vitae ahmur ac nutri- 
mur, donee ad ipsum pergamus de hoc 
seculo recedentes. — Voluit enim beneficia 
sua permanere apud nos, voluit animas 
praetioso sanguine sao semper sanctificari 
per imaginem propriae passionis et ideo 
discipulis fidelibus mandat, quos primos 
et Ecclesiae suae constituit Sacerdotes, ut 
indesinenter ista vitae aeternae mysteria 
exercerent, quae necesse est a cunctis 
sacerdotibus per singulas totius orbis Ec- 
clesias celebrari, usque quo iterum Chris- 
tus de coelis adveniat, quo et ipsi sacer- 
dotes, et omnes pariter fidelium populi 
exemplar passionis Christi ante oculos 
habentes quotidie et gerentes in manibus 
ore etiam sumentes ac pectore, redemptio- 
nis nostrae indelibili memoria teneamur, 
et contra venena diaboli dulcem mediciham 
sempiterni tutaminis consequamur. — In 
Exod., Lect. 2, col. 55, 56, DEA., T. 7, 
LaB. 



For in truth this is the hereditary gift 
of His New Testament, which He left to 
you on that night in which He was be- 
trayed to be crucified, as a pledge of His 
presence. This is that viaticum of our 
journey, by which we are fed and nour- 
ished in the way of this life, till we pro- 
ceed to Him, departing out of this world. 
— For He wished His benefits to remain 
with us ; He wished our souls to be ever 
sanctified by His precious blood, through 
the image of His own Passion, and on 
this account He commands the faithful 
disciples, whom He ordained the first 
priests over His Church, that without 
ceasing they should perform these mys- 
teries of eternal life, which it is necessary 
that all priests throughout all the churches 
of the whole earth, should celebrate, until 
Christ comes again from heaven, in order 
that both the priests themselves, and the 
whole multitude of the faithful people 
elsewhere, having an example of Christ's 
Passion before their eyes daily, and bear- 
ing it in their hands, and receiving it also 
in their mouths and breasts, may be pos- 
sessed with an indelible memor\- of our 
redemption, and obtain a sweet medicine 
for an everlasting safeguard against the 
venom of the devil. 



CYRIL, BISHOP OF ALEXANDRIA 

"On de Tjjv avTov rov Xpi6rov 
7tapov6iav te xai dvvajniv dvaTtXrj- 
fjol TO Ttrsvjiia avrov rol<i dyioi<i 
kvoiKOvv. — In Joan. 14 : 25, L. 10, p. 
838, C, T. 4. 

El yap uai dnodrffiEl dapxi 
7tapa6rT}6a<s £ avrov vitkp r}iJ.^v rca 
Uazpi, uai uahida-: ex de'cicov rov 



His Spirit fills the presence and 
power of Christ, dwelling in his Saints. 



For although He is absent in the 
flesh, after having shown Himself to the 
Father for our sakes, and having sat down 



2 12 



THE CATHOLIC FAITH. 



yEyvr}6ayTO<i,dXX! travXiC^Erai ro25 
dcioi's did rov 7trEvjuaro<s, xai dvr- 
e6ti roii dyioii did Ttavroi- ETtrjy- 
ysiXaro yap ovk dcf.i]6iv rfudi 6p- 
(pavovi. — In Jo. i6 : i6, L. ii, p. 933, A. 
"DjOv ro jiiEv ydp 01 juaxdptoi ^a- 
fjrjrai itpoi TtoXXij^ cxvroli fdEdOai 
Zt/juia^ Tov doorfjpo^ ffjJL-^y rrjv dito- 
XEiipiVy df/Xov Se on r?}r juErd dap- 
no's voovjU£r?/v • dvvEirai ydp &55 
SEui oti TtEp dv fiuvXrjzai to hgo- 
Xvor ovSiv jTtpodESoKoov dk on dia- 
dcodEi i^iEV avrovi ovSeH, draXffCp- 
GfVros elS ovparor rov Xpidtov, 
K. T. X. — ^AXX El uai docpoi uai Ttars- 
pEi, Hai rfji oinovjiEVYj'i qiGodrrjpEi 
yEyovadiv, ovk OKvrjrEor tiTtelv , 
&?? e6ei jirf jJLovov Eii rrjv evdapKov 
Ttapovdiav drto/JXeTtEiv rov dcory- 
po<3 rjjK^v Xpidrov, Eldivai 6e drj 
on uai el rrj^i Ttpoi avvovi dvvov- 
dicxi drtovodcfi^oiro xard ddpxa, 
uai El fir] rot's rov do6juaro<s dpojro 
rvxov 6q)0aXjuoi's, dXXd ys Ttapov- 
za, Hal dvvorra did Ttavro's, rfj 
Til's QsoT^/Toi Eqovdia XPV'^ drjTtov 

7tdvTGO<5 erVOSlV. OvHOVV ETCElTtEp 

rjv djxa ©eo's te ojuov uai dvBpooTtoi 
6 Xpidrd's, XPV^ dr/Ttov ndvTGo'i jur) 
dyvorjdai zov'i fuaBrjTd<i, gj? ei uai 
aTtEivat ysvoiTo d go jJ.aT Lues's, ovk 
d7toXEi(pO?jdETai TtavTsXcS's, dvrsd- 
Tai Se TtdrToo's, uard rov dpprjTov 
Trfi QsoTtpETtovi Ecovdia<5 Xoyov. — 
In Jo. 17 : 12, L. II, p. 973, ABCD. 

THEODORET, BISHOP OF CYRUS. 



at the right hand of the Father, yet He 
dwells in those who are worthy, by the 
Spirit, and is ever present with the saints : 
for He promised that He would not leave 
us orphans. 

The blessed disciples thought the 
absence of our Saviour would be a great 
loss to them, forsooth in the flesh (for 
nothing prevents Hirri from being present 
as God to whom He will): but they 
thought that no one could save them after 
that Christ was taken up into heaven, etc. 
— But although they were wise and 
fathers, and the hghts of the world, we 
have no scruple in saying that they ought 
not only to look to the carnal presence of 
our Saviour Christ, but to understand that 
though He be separated from their pres- 
ence according to the flesh, and though 
He be not seen by bodily eyes ; yet that 
He is ever present and always assistant 
by the power of His Divinity, they ought 
by all means to understand. — Wherefore, 
since Christ is at the same time God and 
man, the disciples ought by all means to 
understand that, although He be absent 
bodily, He has not wholly deserted them, 
but is always present by the ineffable 
reason of His divine power. 



Ei ydp uai ttjv dapxa vvv 
dQdraror I'dpiEv, nai dg)BapTov, 
dXX- ovv Ttpo Trj<3 dradrddEGo's uai 
BavdTov uai TcdBoVs rjv dEKTiHrj. — 
Ep. 130, Timotheo, p. 1216, T. 4. 

AMMONIUS, PRIEST OF ALEXANDRIA 



For although we know that His flesh 
is now immortal and incorruptible, yet 
before the resurrection it was obnoxious to 
death and suffering. 



'/2? dd6Ktjuo<;, 6 firj itidTEvda^ 
el's tov Sinaiov jTov did tt/v dixaio- 
dvvr/r avTov dvaXyjcpBevTa fL<s ov- 
parov's, nal dq^avij yEyovoTa Tol'i 
dvBpooTtoi'i- — In Joan. 16 : 11, col. 1497, 
B., Pat. Gr. T. 85. 



As an unjust person, who does not 
beheve on the just One, Who, on account of 
His righteousness, ascended into heaven, 
and became invisible to men. 



THE CATHOLIC FAITH. 



2 I 



CrELASIUS, BISHOP OF CYZICUM. 



hdravOa ju?) tgj 7tfJOHFijLi£y&) dpr&) 
xai Tco noTijpio) zaitFivc^'i itpodex- 
G01.1EV. 'J/\A' vTpGodarr£<i ?)/u(iov tyv 
diccvouxr, TiidvEi voijdoojuev xeldSai 
kni ziji iepai aveiri^^ Tpait£Z,7j<, toy 
djiivdv rod Qeov, tov a/'povra zrjv 
djLtapriav zoo xodjiiov, cxBvrcoS vno 
Z(^v iepeoov Bvoi^levov. Kai z6 zi- 
/i(ov dvzov 6cSj.ux xai aijita dXr/Qca^ 
Xcxjii/Jdvovzai r)f.id<i, itLdzevEiv rcxv- 
ra Eivcxi zd zrj<i rf/J-EZEpai dvadzcx- 
6EG0i dv/u^oA-cx. — Com. Act. Cone. Nic, 
L. 2, c, 30, col. 241, B., T. 2, L and C. 



Here likewise let us not look humbly 
upon the bread and cup set before us upon 
the holy table, but lifting up our minds, 
let us understand by faith that the Lamb 
of God, Who taketh away the sins of the 
world, lies upon that table, immolated in 
a bloodless manner by the priests ; and 
receiving His precious body and blood, 
believed them to be the symbols of our 
resurrection. 



Century VI. 
CAESARIUS, BISHOP OF ARLES. 



Et ideo quia corpus assumptum ab- 
laturus erat ex oculis nostris, et sideribus 
illaturus, necessarium erat ut nobis in hac 
die sacramentum corporis et sanguis con- 
secraret, ut coleretur jugiter per mysterium 
quod semel offerebatur in pretium, ut quia 
quotidiana et indefessa currebat pro homi- 
num salute redemptio : perpetua etiam 
esset redemptionis oblatio, et perennis 
victima viveret in memoria, et semper 
praesens esset in gratia, vere unica et per- 
fecta hostia, fide aestimanda non specie, 
nee exteriori censenda visu, sed interior! 
aspectu. — Horn. 5 de Pasch., col. 135, 
AB., T. 7, La B. 



And on this account, because He was 
about to bear away the body which He 
had assumed from our eyes, and convey it 
to the stars, it was necessary for Him to 
consecrate for us upon this day the Sacra- 
ment of His body, that that might be con- 
tinually honored by a mystery, which was 
once offered for a price ; that, because re- 
demption ran daily and without wearying 
for the salvation of men, the oblation also 
of redemption might be perpetual, and 
that the victim might live ever in memory, 
and might be always present in grace ; 
truly a unique and perfect victim, to be 
estimated by faith, not by outward appear- 
ance ; to be valued not by exterior sight, 
but by interior aspect. 



FULGENTIUS, BISHOP OF RUSPE. 



Absens coelo cum esset in terra, et 
derelinquens terram cum ascendisset in 
coelum ; secundum divinam vero immen- 
samque substantiam, nee coelum dimittens 
cum de coelo descendit, nee terram dese- 
rens cum ad coelum ascendit. — Ad Tras., 
L. 2, c. 17, col. 265, Pat. Lat. T. 65. 



He was absent from heaven while He 
w^as upon earth ; and He left the earth 
when He ascended unto heaven. But 
according to His divine and immense sub- 
stance. He neither left heaven when He 
descended from heaven, nor deserted the 
earth when He ascended to heaven. 



214 



THE CATHOLIC FAITH. 



PRIMASIUS, BISHOP OF ADRUMETUM. 



Salvator Deus exemplum dedit, ut 
quotiescumque hoc facimus, in mente ha- 
beamus quod Christus pro nobis omnibus 
mortuus est. Ideo nobis dicitur, corpus 
Christi, ut cum hoc recordati fuerimus, 
non simus ingrati gratiae ejus, quemad- 
modum si quis moriens reliquat ei quem 
diligit aUquod pignus, quod ille post mor- 
tem ejus, quandocumque viderit, nunquid 
potest lacrymis continere, si eum perfecte 
dilexerit ? — In I Cor. lo, col. 534, A., 
Tat. Lat. T. 68. 



Our Saviour God gave us an example, 
that as often as we do this, we may have 
in mind that Christ died for us all. There- 
fore we call it the body of Christ, that 
when we remember this, we may not be 
ungrateful for His grace ; just as if any 
one dying should leave to him whom he 
loves some pledge, which as often as he 
shall see after his death, can he restrain 
his tears, if he perfectly loves him ? 



GREGORY THE GREAT, BISHOP OF ROME. 



Quando non maneret apud eos, qui 
ascensurus coelum promittit, dicens : Ecce 
ego vobiscum sum omnibus diebus usque 
ad consummationem saeculi ? Sed Ver- 
bum incarnatum et manet et recedit : re- 
cedit corpora, manet divinitate. Apud 
eos ergo tunc se mansisse perhibet ; quia 
qui invisibili semper potestate praesens 
erat, corporali jam visione recedebat. — L. 
2, Horn. 30 in Pentecost., n. 2, col. 1576, 
D., T. I. 

Alcuinus. — Idem [Gregorius Mag- 
nus] quoque alibi : Uno, inquit, eodem 
tempore ac momento, et in excelsis rapitur 
ministerium angelorum consociandum cor- 
pori Christi, et ante oculos Sacerdotis in 
altare videtur. — De div. offic. (op. spu- 
rium), c. 40, col. 1263, C, Pat. Lat. T. 101. 



Wherefore did He not remain among 
them, Who, being about to ascend into 
heaven, promised, saying : Lo, I am with 
you all days, even unto the end of the 
world ? But the Word incarnate both re- 
mains and departs. He departs by His 
body. He remains by His divinity. There- 
fore He then says that He remained with 
them, because He Who was ever present 
by invisible power, now departed by bodily 
sight. 

Gregory the Great says likewise in 
another place : At one and the same mo- 
ment of time, it is both taken up into 
heaven by the ministry of angels to be 
united to the body of Christ, and is seen 
before the eyes of the priest upon the 
altar. 



Century VIII. 

VENERABLE BEDE, PRIEST. 



— Cujus et nunc sacramentis carnis et 
sanguinis pignus vitae accipi ; et in futuro, 
praesenti beatificatur aspectu. — In Pro- 
verb., L. I, c. 3, p. 72, T. 9. 

Homo autem qui peregre profectus 
reliquit domum suam, haud dubinm quin 
Christus sit, qui ad Patrem post resurrec- 
tionem victor ascendens, ecclesiam cor- 
porditer reliquit : quam tamen nunquam 
divinae praesidio praesentiae destituit, 



Now even she (the Church) receives 
the pledge of life by the Sacraments of 
His flesh and blood ; and in the future, it 
is blessed by present sight. 

But the man who, having set out on 
a journey, left his house, is doubtless 
Christ, Who, ascending to the Father after 
the resurrection a victor, left the Church 
bodily, which yet he never left destitute of 
the protection of His Divine presence, re- 



THE CATHOLIC FAITH. 



215 



manens in ilia omnibus diebus usque ad 
consummtaionem saeculi. — In Marc. 13, 



maining- in it all days, even unto the end 
of the world. 



p. 208, T. 10. 



FLACCUS ALCUINUS, ABBOT 



Sed a quibus homo abscedebat, Deus 
non relinquebat : et idem ipse Christus, et 
homo et Deus. Ergo ibat per id quod 
homo erat, et manebat per id quod Deus 
erat ; ibat per id quod in uno loco erat, et 
manebat per id quod Deus erat. — In 
Joan., L. 6, c. 35, col. 939, BC, Pat. 
Lat. T. 100. 



But God did not leave those whom 
man abandoned : and the same Christ is 
both (jod and man. Therefore He de- 
parted by that which was human, and re- 
mained by that which was Divine ; He 
departed by that which was in one place, 
and remained by that which was Divine. 



Century IX. 

SEDULIUS SCOTUS. 



' Hoc facite in meam commemoratio- 
nem.' Suam memoriam nobis reliquit, 
quemadmodum si quis peregre proficiens, 
aliquod pignus ei quem diligit derelinquit, 
ut quotiescumque illud viderit, possit ejus 
beneficia et amicitiam recondari, quoniam 
ille si perfecte dilexit sine ingenti desiderio 
et fletu illud non potest videre. — In i Cor. 
II, col. 131, Pat. Lat. T. 63. 



' Do this in remembrance of Me.' He 
left to us His remembrance ; just as if any 
one, setting out on a journey, leaves to 
him whom he loves some pledge, that as 
often as he sees it he may call to mind his 
kindnesses and friendship, since he, if he 
perfectly love him, cannot behold it with- 
out great grief and weeping. 



RABANUS MAURUS, ARCHBISHOP OF MENTZ. 



Postea vero quam tempus illud ex- 
pletur, quo Christus advolans ad coelos, 
praesentia corporali recessit, etc. — De 
Cleric. Instit., L. i, c. 21, col. 336, A., 
Pat. Lat. T, 107. 



But after that time is fulfilled, when 
Christ, going to the heavens, departed by 
His bodily presence, etc. 



Chapter X. 

The ancient Church beHeved that an Image, Figure, Type, Anti- 
type, could not be the truth, but only a representation and foreshadow- 
ing of the reality. 

Century 11. 

TERTULLIAN, PRIEST OF CARTHAGE. 



Porro imago veritati non usquequaque 
adaequabitur. Aliud est enim secundum 
veritatem esse, aliud ipsam veritatem esse. 
— Adv, Marc, L. 2, c. 9, p. 85, Pars 3. 



Moreover, an image cannot be every 
way equal to the truth. For it is one 
thing to be according to the truth, and 
another to be the truth itself. 



2 l6 



HE CATHOLIC FAITH. 



Nemo ostendere volens hominem, cas- 
sidem aut personam ei inducit. — De earn. 
Christ., c. II, col. 77, Pars 4. 



No one, intending to show a man, 
exhibits to him a hehnet or mask. 



Century III. 

ORIGEN, PRIEST OF ALEXANDRIA. 



Sicut enim qui viderit imaginem ali- 
cujus, videt eum cujus imago est, etc. — 
Horn. I in Gen., c. 13, col. 156, 157, 
Pat. Gy. T. 12. 



For as he who sees an image of any 
one, sees him whom the image represents, 
etc. 



Century IV. 

HILARY, BISHOP OF POICTIERS. 



Neque enim sibi quisquam imago est : 
sed eum, cujus imago est, necesse est, ut 
imago demonstret. — De Synodis, c. 13, 
p. 451, T. I. 

BASIL, BISHOP OF CASAREA 

"Edri ydp 6 rvitoi, 7tpo68o>{GD 
uavGor dr/XoodL'T, did j.iif.L7]6E(si^, hv 
dELHTiKcSi TO fiiXXov It fiovitocpai 
vGov. — De Sp. Sanct.. c. 14, n. 31, p. 35 
T. 3. 

GREGORY, BISHOP OF NYSSA 



For neither is any one an image of 
himself : but it is necessary for the image 
to designate him, of whom the image is. 



For a type is a declaration of those 
those things which are expected, by imi- 
tation, prefiguring that which is future by 
indicating it. 



OvKETi ydp av elk:0V , el 
dTtdvTGor ELT] ravrov SHEircp.— 
p. 196, T. 3. 



anim. et resur. 



di^ For it would be no longer an image, 

■De if it were in all respects the same as that 
of which it is an image. 



AMBROSE, BISHOP OF MILAN. 



Primum igitur umbra praecessit, se- 
cuta est imago, erit Veritas. Umbra in 
Lege, imago vero in Evangelio, Veritas in 
coelestibus. — Et ipse quidem nobis apud 
Patrem advocatus assistit : sed nunc eum 
non videmus : tunc videbimus, cum imago 
transierit, Veritas venerit. 

Ascende ergo, homo, in coelum, et 
videbis ilia quarum umbra hie erat vel 
imago. — In Ps. 38, n. 25, 26, col. 1051, 
1052, Pat. Lat. T. 14. 

Imaginem Apostolus dicit, et Arias 
dicit esse dissimilem : cur imago, si simili- 
tudinem non habet ? 



First, therefore, the shadow preceded, 
the image followed, the truth will be. The 
shadow in the Law, the image in the Gos- 
pel, the truth in heaven. — And He indeed 
assists us before the Father as our Advo- 
cate : but now we see Him not ; then we 
shall see Him, when the image shall pass 
away, when the truth shall come. 

Ascend, therefore, O man, into heaven, 
and you shall see those things of which 
here there was a shadow or image. 

The Apostle calls Him an image, and 
Arius says that He is dissimilar : how is 
He an image, if He has not a simili- 
tude ? 



THE CATHOLIC FAITH. 



2 I 



Vides ergo quid dum imago dicitur, 
Tatrem signiHcat esse cujus imago sit 
Filius ; quia nemo potest ipse sibi imago 
sua esse. — De ?'ide, L. i, c. 7, n. 48, 50, 
col. 539, 540, lb., T. 16. 



\'ou see, therefore, that while He is 
called an image, he signifies that it is the 
Father of Whom the Son is an image ; 
for no one can be his own image. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



"Sr/iLiEloy yap vote tovto tdriv, 
oTcxv TO 7tpdyj.ia, ov tovto k6Ti 
6r}i.iEloyy q)aiv7]Tai itapd 6oi, tovt- 
£6Tiy , 7/ Tti6zi^- oJ? dv f.ir) TavTTjv 
<?^£f, ovSe TO 67]^ieXov XoiTtov Ei'vai 
6r/jii£iOv dvvarai. Tivoi yap adTai 
dr/jiif2oy, Tird 6s 6(ppayi?, ovn 6v- 
To'i Tov 6cppayiZ.oj.i£vov ; &3? dv el 
Hat /JaXavTiuv eTtidEiKvvei'i y)jjLLV 
6q)payl6a Exo^y fJLr]6Evdi ev.Sov 
dTtoxeijiiEvov — ^id yap tovto EXa- 
/i£5 6i]/.iEloy, 7ra to Ttpdyjua ETti^rj- 
rjyS, ov TO 6r]i.LEiov £^£z?* &5? el yE 

EJilEXXsi avTO JOJpiS TOVTOV ETtl^T]- 
TEIV, OVH dv edET/dEdOl TOVTOV. 

Horn. 8 in Rom., c. 3, p. 549, DE., 
T. y. 

"ridTtEp yap £v TaK EvEpyEdiaii 
oi TVTtoi 7tpo£Xaf3ov, Hat j^hoA.ov6i^- 
d£v rj dXr'/fiEiay ovtgo xai ev Tali 
Ti)j.oopiai<i EtpETai. — Horn. 23 in i Cor., 
c. 3, p. 239. C, T. 10. 



For then this is a sign, when the 
thing, whereof this is a sign, is seen by 
you, that is, faith ; so that unless you have 
this, the sign can no longer be a sign. 
For of what will it be a sign, of what a 
token, if that does not exist which is sig- 
hed? Just as if you should show us a 
purse having a seal-ring, in which there is 
nothing. — For on this account you have 
received a sign, that you may seek after 
the thing, the sign of which you have ; so 
that if you intend to seek after the sign 
without the thing, you can have no need 
of this. 



For as in the benefits, the types pre- 
ceded, and the truth followed ; so also it 
W'ill follow in the punishments. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



In populo enim Judaeorum figuratus 
est populus Christianorum. Ibi figura, 
hie Veritas : ibi umbra, hie corpus. — Tract. 
II in Joan. Evang. , n. 8, col. 1479, Pat. 
Lat. T. 35. 

Quid autem absurdius, quam imagi- 
nem ad se dici ? — De Trin., L. 7, c. i, 
col. 934, lb., T. 42. 



In the people of the Jews, the Christ- 
ian people was figured. There a figure, 
here the truth : there a shadowy here the 
body. 

But what is more absurd than for one 
to be called an image of himself ? 



MARCUS, MONK OF NITRA. 



Ml} ovv Tov<s TV7tov<i XEy £ dXr}- 
QEiav. — Opusc. 10 de Melch., c. 8, col. 
1132, B., Pat. Or. T. 65. 

"Onov de avT6<s TtdpEdTiv, ov 
XEyETai TVTtoi, dXX' aXyBeia. — Ibid., 
c. 9. col. 1 133, A. 



Do not, therefore, call types the 
truth. 

But where the thing itself is present, 
it is not called a type, but the truth. 



i8 



THE CATHOLIC FAITH. 



Century V. 

GAUDENTIUS, BISHOP OF BRESSE. 

Fgura etenim non est Veritas, sed P^or a figure is not the truth, but an 

imitatio veritatis. — Tract. 2 in Exod., imitation of the truth, 
col. 53, C, T. 7, La B. 

THEODORET, BISHOP OF CYRUS. 



OPO. — EiTte rcpdi rrji dXriB8ia<i; 
Tivo'i r)yg 6vfif5oX6y re uai rvntov 
TTfv Ttavayiav rpocpi^v ; — Dial, i, p. 
26, T. 4. 

OPQ. — Elite Toivvv , rd iiv6riKd 
dvjiifioXa Ttapd rcSr ispGo/aevGor rep 
SscS Ttpodqjspo^eva rivoov edri dv/u- 
fJoXa; — IlapdBsi roivvv rep dpxs- 
TVTtoi) rijv siHova, xcxl oipsi zrjv 
oiioioTTfTa. Xpr) ydp komevai r^i 
dXrjBeia rov rvTtov. — Dial. 2, p. 125, 
126. 

Ei ds 1} ddp^ Eli Bsdrrjroi jiete- 
fiXT^Qt] (pvdiv, ov d?} xdpiv fiEraXafi- 
fidvovdt Twv dvrirvTtoov rov doDjia- 
ro'3 ; TtEpirro'i ydp o rvito'i dvyptf- 
uerrj'i rrj'i dXr^Beiai. — Dial. 3, n. 3, 
p. 269, T. 4. 



Orth. — Speak by the truth ; of what 
do you think this most holy food is a 
symbol and type ? 

Orth. — Speak, then ; the mystical 
symbols which are offered to God by the 
priests, of what things are they the symbols ? 
— Compare, therefore, the image with the 
original, and you will see the likeness. 
For the type must be like unto the truth. 



But if the flesh was changed into the 
nature of the Godhead, why do they par- 
take of the antitypes of the body? For 
a type is a vain thing when the truth is 
removed. 



Century IX. 

HAYMO, BISHOP OF HALBERSTADT. 



Nullum signum est illud cujus est 
signum, nee res aliqua sui ipsius dicitur 
signum, sed alterius. Et omnino omne 
signum, in quantum esse signum depre- 
henditur, diversum est ab eo quod signi- 
ficat. — De Corp. et sang. Dom., col. 817, 
A., Pat. Lat. T. 118. 



That thing is no sign, of which the 
sign is, nor is anything called a sign of 
itself, but of another thing. And in 
general every sign, so far as it is perceived 
to be a sign, is different from that which 
it signifies. 



Chapter XI. 
THE CHURCH OF ROME. 

The Church of Rome teaches that the true and carnal body of 
Christ is contained in the Eucharist, and that the accidents of the bread 
and wine subsisting without a subject, or the body of Christ latent 
under these accidents, is the Sacrament, Sign, Figure, etc., of the body 
and blood of Christ, and not the substance of the bread and wine, which 
is aboUshed, according to her teaching. 



THE CATHOLIC FAITH. 



219 



Century XI. 

COUNCIL OF TRENT. 



Si quis negaverit, in sanctissimae 
Eucharistiae Sacramento contineri vere, 
realiter et substantialiter corpus et san- 
guinem una cum anima et divinitate 
Domini nostri Jesu Christi, ac proinde to- 
tum Christum ; sed dixerit tantum modo 
esse in eo, ut in signo, vel figura, aut vir- 
tute, anathema sit. — Sess. 13, de Euch. , 
can. I, p. 63. 



If any one shall deny that in the 
Sacrament of the most holy Eucharist the 
body and blood of our Lord Jesus Christ 
is truly, really, and substantially contained 
together with His soul and Divinity, and 
therefore entire Christ ; but shall say that 
He is in it, as in a sign, or figure, or 
virtue onlv, let him be anathema. 



THE CATHOLIC CHURCH. 

The ancient Church believed that the substance of the bread and 
wine was a Sacrament, Sign, Memorial, Figure, Representation, Type, 
Antitype, Symbol, Image, etc., of the Body and Blood of Christ. 

Century II. 
JUSTIN MARTYR. 



— Kai Ttspi rod nozrjpiov, o f A 
dvdjuvr/div tov a'ifiaTO'i avrov na- 
pedcoHsr e.vxo:pi6TovvTa<i itoielv. — 
Dial, cum Tryph., n. 70, col. 641, Pat. 
Gr. T. 6. 

IRENAEUS, BISHOP OF LYONS 



And concerning the cup which He 
commanded us to make with thanksgiving 
in memory of His Blood. 



IIpo6(pspo}XEv yap t(3 Qe(£ tov 
dprov Kai to itori'jpiov rr}'^ evXo- 
yiai EvxapidrovvTE'S avrcS, on r/j 
yy EHsXEvdsv SHcpvdai Tod's uap- 
Ttovi rovrovi eH rpocprjv rj/J-Evspav, 
xai EvravQa rrfv Ttpo6q>opdv zeXe- 
davTE^ EHHaXovjuev ro UvEvjua ro 
dyioVf oTtGoi ditoq^r/vy rrjv Svdiav 
ravrrjv xai zov dprov dc^jua rov 
Xpidrovj iva oi j.LEzaXaiifiovTE'i 
zovzGov zcSr dvzizvTCooVy zrji dq)e- 
d£G0<5 Z(2v djuapzK^v xai zrj'i ^oorj<i 
aiaoviov zvxoodiv. — Frag. 38, col. 
1253, Pat. Gr. T. 7. 



TERTULLIAN, PRIEST OF CARTHAGE. 



For we offer to God the bread and 
cup of blessing, giving thanks to Him. 
that He has commanded the earth to 
bring forth these fruits for our nourish- 
ment, and afterwards, having finished the 
oblation, we invoke the Holy Spirit to 
make manifest this sacrifice, and the bread 
the body of Christ, and the cup the blood 
of Christ, that they that receive these 
antitypes may obtain forgiveness of sins 
and eternal life. 



— Nee panem, quo ipsum corpus 
suum repraesentat. — Adv. Marc, L. i, 
c. 14, p. 56, Pars 3. 



Nor bread, by which He represents 
His body. 



220 



THE CATHOLIC FAITH. 



Sic enim deus in evangelio quoque 
vestro revelavit, panem corpus suum ap- 
pellans, ut et hinc jam eum intelligas cor- 
poris sui figuram pani dedisse, cujus retro 
corpus in panem prophetes figuravit, ipso 
domino hoc sacramentum postea interpre- 
taturo. — Adv. Marc, L. 3, c. ig, p. 134. 

Professus itaque se concupiscentia 
concupisse edere pascha ut suum, — accep- 
tum panem et distributum discipulis cor- 
pus suum ilium fecit, hoc est corpus 
meum dicendo, id est figura corporis mei. 
Figura autem non fuisset, nisi veritatis 
esset corpus. — Adv. Marc, L. 4, c 40, 
p. 248. 

— Vini saporem, quod in sanguinis 
sui mem^oriam consecravit. — De Anima, 
c. 17, p. 191, Pars 4. 



For so God revealed in your Gospel 
also, calling bread His body, that even 
hence thou mayest understand that He 
gave to bread the figure of His body, 
Whose body the Prophet formerly figured, 
the Lord Himself being about to interpret 
this Sacrament afterwards. 

Having professed, therefore, that wdth 
desire He desired to eat the Passover as 
His own, He made that bread which He 
received and distributed to the disciples, 
His own body, by saying This is My 
body, that is, the figure of My body. But 
it would not have been a figure had not 
His body been the truth. 

The taste of wine, which He conse- 
crated in memory of His blood. 



TITUS FLAVIUS CLEMENT, PRIEST OF ALEXANDRIA. 

MvdriHov ccfta 6vufjoXov fj Scripture, then, has named wine a 

ypaqyTj aijiaro'-, dcyiov oivov gov 6- mystical symbol of the holy blood. 
Uadev. — Paed., L. 2, c 2, p. 156, B. 

Century III. 

PRIEST OF ALEXANDRIA. 



ORIGEN 

Kai ravra jusr Ttepi rod rviti- 
Kov Kai dvju/JoXixov dGOjuaroi • — In 
Matt. 15, T. II, c. 14, col. 952, A., 
Pat. Gr. T. 13. 

'Eid^, coi ovToi (padir, adapxo'^ 
Kai avaijuo<5 yy • noiai dapKoi, 7} 
rivoi dwfxaro'i, 7) noiov aifxaro'^ 
EiK6va<i 8i&ovi,apToy re Kai Ttory)- 
piov, eveteXXeto roii iJ.aBrjTai<i, did 
TOVTGOV T7)v dvdjuv7/6iv avTov TtOl- 
EldQai ; — Dial, de rect. in Dei fid. (op. 
spurium), sect. 4, p. 853, E., T. i. . 



And this much concerning the typi- 
cal and symbolical body. 



If, as they say, He was without flesh 
and blood ; of w^hat flesh, or of what body, 
or of what blood did He, giving bread and 
the cup as images, command His disciples 
that by these a remembrance of Him 
should be made? 



Century IV. 

EUSEBIUS, BISHOP OF CAESAREA. 



EiK6rG0<; Trjy rov dwnaro'i av- 
rov Kai rov a'i/iaroi rT/v vitrjfivridiv 
odrffiEpai ETtirEXovvra'i, Kai r7/5 
Kpairroroi 7} nard rov<i TtaXaiovS 
hvdiai r£ Kai lEpovpyiai if^ioofiEvoi. 
— De Dem. Evang., L. i, c 10, col. 88, 
C, Pat. Gr. T. 22. 



Justly they celebrate daily the mem- 
orial of His body and blood, and have 
obtained a sacrifice and service better 
than that which was anciently. 



THE CATHOLIC FAITH. 



221 



TovTov Sift ex rov 06/icxroi rr/v 
I.iv7)j.n}y kiti rpaTtE^ri'i kHXEXElv did 
dvju/joAGDVy T'lV TE 6oo/iiaroi avrov, 
xai rod doorr/piov a'/jiiaroi xard 
OEd/.iov<i rfj'i HiXivff'i Auxfjrfhr}<i ncxp- 
EidrjipoTEi. — Ibid., L. i, c. lo, col. 8g, 
D. 

ndXiv ydp cxvro^ zd 6v/itfjoXa 
vf/r ErQ£(.v OLKOvoi-iiai zoli avrov 
TtapEdi'dov /iiajGorai<;, rrjv Einorcx 
rov lUov doDjiiaro's TtoiEidOai Ttapa- 
xEXfvo/iisyoi.^Ih.. L. 8, c. I, col. 596. 



We have received a command, accord- 
ing to the constitution of the New Testa- 
ment, to make a memorial of this sacrifice 
upon the table, by the symbols of His 
body and saving blood. 



For, again. He gave to His disciples 
the symbols of the divine economy, com- 
manding the image of His own body to 
be made. 



EUSTATHIUS, BISHOP OF ANTIOCH. 



^dyEZE rov e/uov dpzov, xai 
TtlEZE oi'vov ov HEKspaHa ■djoi'iy, zddE 
q)7]6L- Ji^ rov otvov uai rov dprov 
rd dvrirvita rcSv 6G0juariH(Sv rov 
Xpidzov KTjpvzzEi jueXcdv . "O Sk tx 
rrji avzrji Ttrfyfj'i aTtavrXr/dai, &3? 
I'dadi 7tdrzE<^ oi rrji iEpGodvvrji jxvd- 
rrjTtoXoi, er rrj evxv ^^^ Qsia? dva- 
(popdi od8e TCGOi XsyEi • Oappovvrsi 
TtpodEyyiZojiEv rcj dyicp Bvdiadrrj- 
piGp, xai TtpofiEvzEi zd dvzizvTta 
zov dyiov dcjofxazoi xai a'ifiazoi 
tov Xpidrov dov, dov SsojuEOa, xai 
d£ TtapaxaXovjusr • — Frag, in Proverb. 
9 : 5, col. 684, 685, DA., Pat. Gr. T. r8. 



' Eat my bread, and drink the wine 
which I have mingled for you.' Thus he 
[Eustathius] says ; by bread and wine he 
announces the antitypes of the bodily 
members of Christ. But the other [Basil] 
drawing from the same fountain, as all 
know who reverence the mystic priest- 
hood, in the prayer of the divine oblation 
thus says : With confidence we approach 
the holy altar, and setting forth the anti- 
types of the holy body and blood of Thy 
Christ, we beseech Thee, and pray Thee, 
etc. 



CYRIL, BISHOP OF JERUSALEM. 



'El'' rvTtoo ydp dptov^ didorai 
doi rtj dwi.ia- xai ev rvitw oi'vov, 
didorai doi rd ai/na • — Catech. 22, 
Myst. 4, n. 3, col. iioo, Pat. Gr. T. 33. 

rtvojiEvoi ydp, ovx aprov xai 
oi'vov xsXEvovzai ysvdadSai, dXXd 
dvnrvTtov dao/uaroi xai aif.iaro's 
rov Xpidzov. — Catech. 23, Myst. 5, 
n. 20, col. 1124. 

HILARY, A ROMAN DEACON 



For in the type of bread is given to 
thee His body, and in the type of wine is 
given to thee His blood. 

For they who taste are bidden to 
taste, not bread and wine, but the anti- 
type of the body and blood of Christ. 



In cujus typum nos calicem mysticum 
sanguinis ad tuitionem corporis et animae 
nostrae percipimus. — In i Cor. 11 : 26, 
col. 243, Op. Ambros., Pat. Lat. T, 17. 



In type of which, we receive the 
mystical cup of the blood to the defence 
of our body and souL 



222 



THE CATHOLIC FAITH. 



EPHRAEM SYRUS, DEACON OF EDESSA. 



Diligenter intuere, quomodo in ma- 
nibus panem accipiens, benedixit, ac fre- 
git, in figuram immaculati corporis sui ; 
calicemque in figuram pretiosi sanguinis 
sui benedixit, deditque discipulis suis. — 
Tract, de nat. Dei curiose non scrutand., 
p. 68i, E., Ed. Col. 1616. 



Diligently consider how, receiving 
bread in His hands, He blessed it and 
broke it in figure of His immaculate body, 
and He blessed the cup in figure of His 
precious body, and gave it to His dis- 
ciples. 



EPIPHANIUS, BISHOP OF CONSTANTIA. 



'0 ME^.x^(^£S£>^ avrcS ccTtr/yra 
Tore, Hat s^efdaXer avrc^ apror xai 
oivovy TtfjorvTcSv T(3r MvdrT/piaor 
T(X aiviy/iara, drrizvTta rod Kv- 
piov 7]ii^v, XEyovTo'i' on kyoD eim 
6 a.pro'i 6 I^Sv Kai ccvrirvna rov 
aijiaroi rov kn rrji itXEvpa.'i avrov 
vvx^eyTOi, K. r. A. — Haer. 35, vel. 55, 
n. 6, p. 472, D., T. I. 



Melchisedek then met him [Abraham] 
and brought forth bread and wine, pre- 
figuring the mysteries of the Sacraments, 
the antitypes of our Lord, Who said : I 
am the living bread ; and the antitypes of 
the blood which flowed from His pierced 
side, etc. 



GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE. 



— Kai EL Ttov ri rc^v avrirvitGov 
TGV Tijuiov dGJjuaro^y 7} rov ai/j-aroi 
i) x^^P EQr]6avpi6Ev, n. r. A... — Orat. 
II in Gorgon., p. 187, A.. T. i. 

— Kcxi rov<i TVTtovi rrji kjirji 600- 
Ttjpid'i, ovi and rov avrov raXcS 
6r6/J-aroi, x. r. A. — Orat. 17. Ad Civ. 
Naz., p. 273, C. 

MsrcxXr^tpojusOa de rov 7td6xcc 
vvv jiiev rv7tiHS<s en, nai ei rov 
TCakaiov yvuvorepov , ro ydp vo/ii- 
Kov Ttddxa, roXfxcS uai Xeyoo, rvTtov 
rvTto-, ifv dj.iv8p6repoi. Mixpov uai 
v6repov, reXeootepov uai HaQapao- 
repov. r'/yiua dv avro itivip nairdv 
/^cG' r}^(2v 6 Xoyo'i ev ry fSadiXeia 
rov Ttarpo'.y ditoKaXvitrwv nai di- 
SddHGDv, a vvv /nerpiooi 7tape$eice. 
— Orat. 42. In Pasch., p. 692, BC.„ 
T. I. 



And whatsoever of the antitypes of 
His precious body or blood her hand had 
treasured up, etc. 

And these types of My salvation, 
which I consecrate with this same mouth, 
etc. 



We shall be partakers of the Passover 
now, though still in a type, yet clearer 
than that of the old Law ; for the legal 
Passover,, I dare to speak it, was an ob- 
scure type of a type. But a little after 
clearer and purer, when the Word drinks 
it anew with us in the kingdom of the 
Father, unfolding and teaching those 
things which now He has declared briefly. 



THE CATHOLIC FAITH. 



223 



GREGORY, BISHOP OF NYSSA. 



Kai r/7 rcov ij.v6tik^v tQcSv re 
xai dvji(/:i 6A.gov HOivGoria tt)v door?/- 
ftiay H/jarvvEdOai. — Contr. Eunom., 
Orat. II, p. 704, D., T. 2. 



And by the participation of the mys- 
tical rites and symbols, our salvation is 
strengthened. 



MACARIUS OF EGYPT. 



Kai on ev rrj eHuXrjdia. 7Cpo6q)£- 
pErai aproi nai oivoiy drrirvTtov 
Tij<3 dapxoi avTOv uai tov ai/uaroS- 
hat o'l jusraXajufJdvovTE? hn tov 
(paivojuevov dprov, TtvsvjuarixcS? 
r?)v ddpna rov Kvpiov edQiovdi. • — 
Horn. 27, p. 164, A. 



And in the Church is offered bread 
and wine, the antitype of His flesh and 
blood ; and they that partake of the visi- 
ble bread, do spiritually eat the Lord's 
flesh. 



AMBROSE, BISHOP OF MILAN. 



Ante agnus offerebatur, offerebatur 
et vitulus, nunc Christus offertur : sed 
offertur quasi homo, quasi recipiens pas- 
sionem , et offert se ipse quasi sacerdos, 
ut peccata nostra dimmittat ; hie in ima- 
gine, ibi in veritate, ubi apud patrem pro 
nobis quasi advocatus intervenit. — De 
offic. Minist,, L. i, c. 48, n, 238, col. 94, 
Pat. Lat. T. 16. 

Vera utique caro Christi, quae cruci- 
fixa est, quae sepulta est ; vere ergo carnis 
illius sacramentum est. — De Myst., c. g, 
:n. 53, col. 407, lb. 

Dicit sacerdos: Fac nobis, inquit, 
banc oblationem ascriptam, ratam, ration- 
abilem, acceptabilem : quod figura est cor- 
poris et sanguinis Domini nostri Jesu 
Christi. — De Sacram, (op, dubium), L, 4, 
c. 5, n. 21, coL 443, lb. 



Formerly a lamb was offered, and a 
heifer was offered, now Christ is offered : 
but He is offered as man, as admitting 
suffering : and He offers himself as a 
priest, to remit our sins, here in an image, 
there in truth, where He intercedes for us 
with the Father as an Advocate. 



The flesh of Christ, which was cruci- 
fied, which was buried, was true flesh : 
the Sacrament of His flesh, therefore, is 
true. 

The priest says : Make to us this 
oblation allowable, certain, reasonable and 
acceptable, which is the figure of the 
body and blood of our Lord Jesus Christ. 



ST. JEROME, A PRIEST. 



Super frumento, inquit, et vino, et 
oleo, de quo conficitur panis domini, et 
sanguinis ejus impletur typus, et benedic- 
tio sanctificationis ostenditur. — In Hi- 
erem. 31, L. 6, p. 298, A., T, 4, 

Ad verum Paschae transgreditur sac- 
ramentum, ut quomodo in praefiguratione 
ejus Melchisedeck summi Dei sacerdos, 



For corn, he says, and wine, and oil, 
of which the Lord's bread is made, and 
the type of His blood is fulfilled, and the 
blessing of sanctification is shown. 

He passes to the true Sacrament of 
the Passover, that He also might rep- 
resent the truth of His body and blood, 



224 



THE CATHOLIC FAITH. 



panem et vinum offerens facerat, ipse quo- 
que veritatem sui corporis et sanguinis 
repraesentaret. — In Matt. 26, L. 4, p. 59, 
A., T. 6. 



as Melchisedec, the priest of the most 
high God, had done in prefiguration of 
Him, offering bread and wine. 



For if Jesus did not die, of what are 
those things that are offered the symbols ? 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE 

El ydfj jLij) dmeOarEv 6 'Ir/6ov', 
ri'voi dv/.i/3oXa rd reXovjiiEva ; — 
Horn. 82 al. 83 in Matt. 26, n. i, p. 884, 
T. 7. 

Horn. II in Matt. op. Imperf. (op. spurium), p. 7.96, A., T. 6. See 
page 177. 

AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Si enim sacraraenta quamdam simili- 
tudinem earum rerum quarum sacramenta 
sunt, non haberent, omnino sacramenta 
non essent. — Ex hac autem similitudine 
plerumque etiam ipsarum rerum nomina 
accipiunt. Sicut ergo secundum quem- 
dam modum sacramentum corporis Christi 
corpus Christi est, sacramentum sangui- 
nis Christi est, ita sacramentum fidei fides 
est. — Ep. 98, Bonif., n. 7, col. 364, Pat. 
Lat. T. 33. 

— Cum adhibuit ad convivium in quo 
corporis et sanguinis sui tiguram discipu- 
lis commendavit et tradidit, etc. — In Ps. 
3, n. I, col. 73, lb., T. 36. 

— Cum veniret Dominus ad coenam 
qua commendavit sacram.entum corporis 
et sanguinis sui, ita loquitur : etc. — In Ps. 
68, sermo i, n. 2, col. 842. 

Non enim Dominus dubitavit dicere, 
Hoc est corpus meum ; cum signum daret 
corporis sui. — Contr. Adimant., c. 12, n. 
3, col. 144, lb., T. 42. 

Hujus sacrificii caro et sanguis ante 
adventum Christi per victimas similitudi- 
num promittebatur ; in passione Christi 
per ipsam veritatem reddebatur ; post 
ascensum Christi per Sacramentum mem- 
oriae celebratur. — Contr. Faust., L. 20, 
c. 21, col. 385, lb. 



P'or if the Sacraments had not a cer- 
tain Hkeness to those things whereof they 
are the Sacraments, they would not be 
Sacraments at all. But from this likeness, 
for the most part, they take the names 
also of the things themselves. As, there- 
fore, in a certain manner, the Sacrament 
of'the body of Christ is the body of Christ, 
the Sacrament of the blood of Christ is 
the blood of Christ, so the Sacrament of 
faith is faith. 

When He brought him to the feast, 
in which He commended and delivered to 
the disciples the figure of His body and 
blood, etc. 

When our Lord came to the supper 
in which He commended the Sacrament 
of His body and blood. He thus speaks : 
etc. 

For our Lord did not hesitate to say, 
This is My bod}^ ; when He gave the sign 
of His body. 

The flesh and blood of this Sacrifice, 
before the advent of Christ was promised 
by victims of similitude ; in the Passion of 
Christ it was rendered by the truth itself ; 
after the ascension of Christ it was cele- 
brated by the Sacrament of remembrance. 



De doct. Christ., L. 3, c. 16, n. 24, col. 74, 75, lb., T. 34. See 
page 202. 



THE CATHOLIC FAITH. 



22 



Index Ex!'uk(;atorius 1Iisi>anus. 
— S. Aug. op. Paris, 1531. Ex Indice, 
dele, Corporis sui signum dedit Christus. 
—Page 48. 

S. Aug. op. Paris, 1543. Ex Indice, 
dele. Corporis et sanguinis figuram Dis- 
cipulis Christus commendavit.— Page 51. 

S. Aug. op. Basiliae, 1556. Ex In- 
dice, dele sequentia. Corpus suum dixit 
Christus, cum signum daret corporis sui. 
Page 49. 



St. Aug. Works, Paris, 1531. Re- 
move from the Index : Christ gave th.t' 
sign of His body. 

St. Aug. Works, Paris, 1543, Re- 
move from the Index : Christ commended 
to the disciples the figure of His body and 
blood. 

Works of St. Augustine, Basil, 1556. 
Remove the following from the Index : 
Christ called it His body, when He gave 
the sign of His body. 



LITURGY OF ST. BASIL. 



Et qui proposiumus t3'pum corporis 
et sanguinis Christi tui. — Antiphora, col. 
42, C, T. 4, La B. 



And we who have set forth the type 
of the body and blood of Thy Christ. 



Century V. 

GAUDENTIUS, BISHOP OF BRESSE. 



Deinde quomodo panem de multis 
tritici granis in pollinem redactis per 
aquam confici, et per ignum necesse est 
consummari : rationabiliter in eo figura 
accipitur corporis Christi, etc. — Tract 2 
in Exod., col. 56, A., T. 7, La B. 



Then as it is necessary for bread, 
which is of many grains of wheat reduced 
to flour, to be made by water, and finished 
by fire : very reasonably in it is received a 
figure of the body of Christ, etc. 



THEODORET, BISHOP OF CYRUS. 



Msrd yap 87) rrjv avrov Ttcxpov- 
diav, ovKeri ^/3£za- rcSy 6v/d6A.GJv 
Tov dcojuaro's, avrov (paivojuevov 
rov daojuaro's. /lid tovto eiitevy 
axpii ov ay eXBrf.—ln i Cor. 11, p. 
238, T. 3. 

'EvravOa rd 6vjif5oXa rov 8e6- 
TtoriKov QsGojuEQa dGjjuaro<i, kxel de 
avrov oipo/ueQa rur AedTtorrjv. — In i 
Cor. 13, p. 255. 

Ovroi rd opoojiisva 6vj.if3oXa r?j 
rov dao^iaroi uai a'if.Laroi Ttpodrjyo- 
picc rsrijirfXEv. — Dial, i, p. 26, T. 4. 

Ei 8e rovro doi vojui^Erai juix- 
por rs uai evreXs'^, 7tcS<^ rdr rovrov 
ye rvTtov dEitroi^ r/yrj xai doorr'}- 
pior ; — Dial. 3, p. 190. 



For after His coming, there will be 
no longer need of the symbols of His 
body, since His body itself will appear. 
Wherefore he said : Until He come. 



Here we see the symbols of the Lord's 
body, but there we shall see the Lord 
Himself. 

He honored the visible symbols with 
the appellation of His body and blood. 

If you consider this a small and mean 
thing, how do you regard His venerable 
and salutary type ? 



226 



THE CATHOLIC FAITH. 



Ei de rj ddpz Ei'i BEorr/roi jiete- 
(iXr/Brj (pvdiv, ov Srj x^^P^'^ fXErakafx- 
fidvov6i T(2r dvTiTVTtGDv Tov dojjua- 
roi ; nEpiTTO'i yap 6 rvTto'i dvrjprj- 
HEvrj'i r?7? dXrjBEia<i. — Ibid., n. 3, p. 
269. 

Kai rd BEia 8e 7tapaXov<^ juvd- 
Trjpia, uai to dvju/JoXov KXd6a<i xai 
SiavEijj.a<i, knijyayE • rovro juov 
kdri TO dcS^a. — Ep. 145, Monach. 
Const., p. 1251, T. 4. 



But if His flesh was changed into the 
nature of the Godhead, why do they par- 
take of the antitypes of His body ? For 
a type is a vain thing when the truth is 
removed. 

And when He delivered the divine 
mysteries, and had broken and divided 
the symbol. He added : This is My body. 



APOSTOLIC CONSTITUTIONS. 



UapaSovi 6€ y/nlv rd dvrizvna 
fxvdrrjpia zov rijuiov dooMaroi av- 



r.X. 



5, c. 14, 



Tov Kai aijj.aro'i, n. 
p. 320, T. I. 

Kai TTjv dvrirvitov rov f5adi- 
Xeiov doDjuaroi Xpidrov dEUTr/v ev- 
Xapidriav Ttpodq)EpETE ev te raiS 
EHxXrfdiai<i v)j.(£y, n. r. X. — L. 6, c. 
30, p. 361. 

"En Evxapidrovju-Ev, Tcdrrjp 
rffx^v, vTthp TOV Tifxiov a'ifiaToi 
'Ir/dov XpidTov tov EvxvBsrroS 
vTtkp fifi<2)V nai TOV Tifiiov doojia- 
Toi' ov uai dvTiTVTta TavTa kni- 
teXovjuev. — L. 7, c. 25, p. 371. 



And when H6 had delivered the 
mysteries, the antitypes of His precious 
body and blood, etc. 

And offer the antitype of the royal 
body of Christ, the acceptable Eucharist, 
in your churches. 

We also thank Thee, our Father, for 
the precious blood of Jesus Christ which 
was shed for us, and for His precious 
body, whereof also we celebrate these 
antitypes. 



GELASIUS I., BISHOP OF ROME. 



Et certe imago et similitudo corporis 
et sanguinis Christi, in actione myste- 
riorum celebrantur. — Adv. Eutych. et 
Nestor., col. 475, B., T. 5, La B. 



And surely the image and likeness of 
the body and blood of Christ are cele- 
brated in the performance of the mys- 
teries. 



DIONYSIUS, THE AREOPAGITE. 



Kai TOVTO 8e ihpw'r, Eyvorjdov , 
oJ; ETtLTEBEVTGOv T(2 Beico Bvdiadvrj- 
pioo T(Sv dEfiadfJ-icDV dvjj./j6XG0v, di 
GOV 6 XpidT6<3 drjuaivETai nal )j.ete- 
XEvai, H. T. X. — TovTGDv Se Ha'y ov 
EiprjTai BEdfidv idpovpyr/BEVTCov , 
kdTOD'-> ETtiitpodBEv T(2v dyiooTdzGov 
dvjiftoXoDV vdari Td<^ x^^P^^^ o ie- 
papxv'^ yiTtTEzai, n. r. A. — De eccl. 
hierarch., c. 3, sect. 3, n. g, 10, p. 194, 
T. I. 



And sacredly observe this, that the 
divine symbols being placed upon the 
holy altar, by which Christ is signified 
and partaken of, etc. — But these things 
being celebrated according to the rite 
spoken of, the priest, standing before the 
holy symbols, washes his hands with 
water, etc. 



THE CATHOLIC FAITH. 



227 



Century VI. 

FULGENTIUS, BISHOP OF RUSPE. 



Propterea et in eadem coena et Ju- 
diacum pascha comedit, quod oportebat 
offerri, et sacramentum corporis sui et 
sanguinis dedit. — Ep, 14, Ferrand., qu. 5, 
n. 43, col. 431, Pat. Lat. T. 65. 

In isto autem sacrificio, gratiarum ac- 
tio atque commemoratio est carnis Christi, 
quam pro nobis obtulit, et sanguinis quern 
pro nobis idem Deus effundit. — De Fide, 
c. 19, n. 60, col. 699. 



Moreover, in the same supper. He 
both eat the Jewish Passover, which it 
was necessary to offer, and gave the Sac- 
raments of His body and blood. 

But in this sacrifice is the giving of 
thanks and the commemoration of the 
flesh of Christ, which Fie offered for us, 
and of the blood which the same. Who is 
God, shed for us. 



JOHN MAXENTIUS, PRIEST OF ANTIOCH. 



Sed et ille panis quem universa Ec- 
clesia in memoriam Dominicae passionis 
participat, corpus ejus est. — Dial., L. 2, 
c. 13, col. 145, A., Pat. Gr. T. 86. 



But that bread also, which the whole 
Church partakes of in memory of the 
' Lord's Passion, is His body. 



PROCOPIUS GAZAEUS. 



Dedit enim sui corporis imaginem vel 
effigiem aut typum discipulis, hand am- 
plius admittens et acceptans legis cruenta 
sacrificia. Puritatem igitur mystici panis, 
quo alimur, per candorem dentium signi- 
ficavit. — In Gen. 49 : 12, col. 501, 502, 
Pat. Gr. T. 87. 



For He gave to His disciples the 
image or figure, or type of His own body, 
no longer admitting and receiving the 
bloody sacrifices of the Law. By the 
whiteness of the teeth, therefore, he de- 
noted the purity of the mystical bread by 
which we are nourished. 



FACUNDUS, BISHOP OF HERMIANE. 



Sacramentum corporis et sanguinis 
ejus, quod est in pane et poculo conse- 
crato, corpus ejus et sanguinem dicimus : 
non quod proprie corpus ejus sit panis, et 
poculum sanguis ; sed quod in se mys- 
terium corporis ejus sanguinisque contine- 
ant. — Defens. trium capit., L. 9, c. 5, 
col. 762, 763, Pat. Lat. T. 67. 



The Sacrament of His body and 
blood, which is in the consecrated bread 
and cup, we call His body and blood : 
not that the bread is properly His body, 
or the cup His blood, but because they 
contain in them the mystery of His body 
and blood. 



Century VII. 



ANDREW, ARCHBISHOP OF CRETE. 



Overai yap ev dvTivvitoi'i vTthp 
7)jj.wv dv/ufioXoii iepoQvTovjuevo'i. — 
In Ram. Palm., p. 81, AB. 



For He is immolated for our sake, 
being sacrificed in figurative symbols. 



228 



THE CATHOLIC FAITH. 



Century VIII. 
VENERABLE BEDE, PRIEST. 



Si autem tarn solerter munditia quaere- 
batur ejus, qui sanctificatum Moysi mani- 
bus panem typicum gustaret ; quantum 
necesse est munditiae curam gerat, qui in 
sanctas et venerabiles Christi manus ac- 
ceptum panem, in Sacramentum corporis 
ejus consecratum, in memoriam mortis 
ejus mortalibus creditum, ad vitae peren- 
nis est auxilia sumpturus. — AUegor. Ex- 
pos, in I Sam., c. 21, p. 145, T. 8. 

Iramolatio paschae gloriam insinuet 
resurrectionis, cum omnes electi carne 
agni immaculati, id est Dei et Domini 
nostri, non amplius in Sacramento creden- 
tes, sed in reipsa ac veritate videntes re- 
hciuntur. — In i^zram 6, c. 8, p. 429, 
T. 8. 

Finitis paschae veteris solemnibus, — 
transit ad novum quod in suae redemp- 
tionis memoriam ecclesiam frequentare 
volebat, ut videlicet pro carne agni ac 
sanguine, sui corporis sanguinisque sac- 
ramentum substituerat. — In Marc, c. 43, 
p. 217, T. 10. 

Finitis paschae veteris solemnis, quae 
in commemorationem antiquae de Aegypto 
liberationis agebantur, transiit ad novum, 
quod in suae redemptionis memoriam ec- 
clesiam frequentare desiderat. Ut vide- 
licet pro carne agni vel sanguine, suae 
carnis sanguinisque Sacramentum in panis 
et vini figura substitutens, ipsum se esse 
monstraret, cui juravit Dominus et non 
jioenitebit eum, Tu es sacerdos in aelter- 
num, secundum ordinem Melchisedech. — 
In Luc, c 90, p. 331, 332. T. II. 

— Nee a sacratissima coena, in quo 
tiguram sacrosancti corporis sanguinisque 
sui discipulis tradidit.-^In Ps. 3 (op. spu- 
rium), col. 493, CD., Pat. Lat. T. 93. 



But if purity was so strictly required 
of him, who should eat the typical bread 
sanctified by the hands of Moses, how 
much more necessary is it for him to have 
regard to purity, who is about to receive 
the bread which was taken in the holy and 
venerable hands of Christ, which was con- 
secrated for a Sacrament of His body, 
which was committed to mortals for a 
memorial of His death, for a succor of 
hfe everlasting. 

The immolation of the Passover rep- 
resents the glory of the resurrection, when 
all the elect are renewed by the flesh of 
the immaculate Lamb, that is, our God 
and Lord, no longer believing in a sacra- 
ment, but seeing in reality and truth. 

The celebration of the old Passover 
being finished. He passed to the new, 
which He desired the Church to celebrate 
in memory of her redemption, that, for- 
sooth, in place of the flesh and blood of a 
Lamb, He might substitute the Sacrament 
of His own body and blood. 

The solemnity of the ancient Passover 
being' finished, which was celebrated in 
commemoration of the ancient hberation 
from Egypt, He passed to the new, which 
He desires to frequent in memory of her 
redemption. That, forsooth, substituting 
for the flesh or blood of a lamb the Sacra- 
ment of His own flesh and blood in the 
figure of bread and wine. He might show 
that it was He, to Whom the Lord swore 
and it shall not repent Him : Thou art a 
priest forever after the order of Melchise- 
dec. 

Nor from the holy supper, in which 
He delivered to the disciples the figure of 
His holy body and blood. 



THE CATHOLIC FAITH. 



229 



FOURTH COUNCIL OF CONSTANTINOPLE. 



OvTGD Hal TTJy ELHova vXr/v k'E,cxi- 
fjETov, r'fyovv cipvov ov6iav npode- 
rac8v Ttpodq.eped'jai, jur^ dxtjuari- 
^ovdai^ drBpaoTtov fiopqjijv, iva firj 
Eib csoXoXar peia TtapEidax^^. — Tovro 
yap xai ETtpayjiiarEvdaro, oJ? scpr/- 
/tier, 6 6E67t6rrj^ Xpidroi, oTtaoi 
HajditEp T7)y ddpxa, rr/v dveXafSE, 
Tco OLKEio) Kara (pv6iv dyiadjucp k^ 
avrifi EVGodSGO's fQEOodsv, djUoiGO<s xai 
Tov TTJi evxocptdria'i dpror, adi 
ail'Ev^rj ELKova rrj'i cpv6in7i<i dapHoi 
did TTJ^ TOV dyiov Ttvsvjuaroi kiti- 
(poiTTJdEco's dyia^Qjuevov, Qsior d(2jua 
EvdoHTjdE yivEdBaiy jii£dir8vovTO<s 

TOV kv JilETEVEcEl EH TOV KOIV OV Ttpoi 

TO dyiov TTjv dvacpopdv TtoiovfXE- 
vov lEpsoDi. — 'Djdavr(io<, xai 6 Qeo- 
Ttaijddoroi elxodv TTJi dapxoi av- 
rov, 6 Oeioi dpToi tTtXripGoBrf ttvev- 
/.laroi dyiov dvv t(3 TtoTEpi(^ tov 
^(s)r}(p6pov a'ijxaro'i T7J<i TtXEvpdi 
avTOv. — Ap. Cone. Nicaenum XL, act. 
6, col. 1097, T. 8, L and C. 



Thus also He commanded an image, 
a choice matter, to be offered, that is, the 
substance of bread, not resembling the 
form of man, that idolatry might not be 
introduced. — For this also, as we have 
said, our Lord Christ provided, that as 
He deified the flesh which He received, 
by a peculiar sanctification according to 
nature from the very union ; likewise also 
the bread of the Eucharist, as a true 
image of His natural flesh, being sancti- 
fied by the coming of the Holy Spirit, He 
wished to be made a divine body, by the 
mediation of the priest, who, transferring 
what is common to what is holy, makes 
the oblation. — In like manner the divinely 
delivered image of His flesh, the divine 
bread, is filled with the Holy Spirit, with 
the cup of the life-giving blood from His 
side. 



THE EMPEROR CHARLEMAGNE. 



Redemptor omnium coenando cum 
discipulis panem fregit, et calicem pariter 
dedit eis in figuram corporis et sanguinis 
sui. — Ep. 81, ad Albinum, col. 265, Op. 
Alcuin., Pat. Lat. T. 100. 



The Redeemer of all, while supping 
with His disciples, broke bread, and in 
like manner gave to them the cup in figure 
of His body and blood. 



Century IX. 

CANDIDUS, MONK OF FULDA. 



Ideoque in nostro Sacramento et cor- 
poris ejus et sanguinis (hoc est animae, 
quam pro nobis tradidit) commemoratio- 
nem agere jubemur. — Opusc. de pass. 
Dom., c. 5, col. 68, B,, Pat. Lat. T. 106. 



Therefore, in our Sacrament, we are 
commanded to make a commemoration 
both of His body and blood, that is, of 
His life which He delivered up for us. 



SYMPHROSIUS AMALARIUS, PRIEST OF METZ. 



Hie calix est figura corporis mei, in 
quo est sanguis qui manabit de latere meo 
ad complendam legem veterem. — Mys- 
terium fidei fides est, ut Augustinus in 



This cup is a figure of My body, in 
which is the blood which shall flow from 
My side for fulfilling the old law. The 
mystery of faith is faith, as Augustine, in 



230 



THE CATHOLIC FAITH. 



epistola xxiii ad Bonifacium episcopum : 
Sicut ergo secundum quemdam modum 
sacramentum corporis Christi, corpus 
Christiest, Sacramentum sanguinis Christi, 
sanguis est ; ita sacramentum fidei, fides 
est. — Ep. 4, ad Rautgan, col. 1334, 1335, 
Pat. Lat. T. 105. 



Epistle 23 to Bishop Boniface, says : As 
therefore in a certain sense the Sacrament 
of the body of Christ is the body of Christ, 
and the Sacrament of the blood of Christ 
is the blood of Christ, so the Sacrament 
of faith is faith. 



CHRISTIANUS DRUTHMARUS, ABBOT OF CORBIE. 



Dedit discipulis sacramentum corporis 
sui — ut memores illius facti, semper hoc 
in figura facerent quod pro eis acturus 
erat, non obliviscerentur. — In Matt. 26, 
col, 1476, Pat. Lat. T. 106. 



He gave to His disciples the Sacra- 
ment of His own body, that, being made 
mindful of Him, they might never be for- 
getful to do this in a figure which He was 
about to do for them. 



RATRAMNUS, MONK OF CORBIE. 



Docemur a Salvatore, necnon a sancto 
Paulo apostolo, quod iste panis et iste 
sanguis qui super altare ponuntur, in fig- 
uram sive memoriam Dominicae mortis 
ponantur, ut quod gestum est in praeter- 
ito, praesenti revocet memoriae ; ut illius 
passionis memores effecti, per eam efficia- 
mur divini muneris consortes per quam 
sumus a morte liberati : cognoscentes 
quod ubi pervenerimus ad visionem 
Christi, talibus non opus habebemus in- 
strumentis, quibus admoneamur quid pro 
nobis immensa benignitas sustinuerit. — 
De Corp. et sang. Dom., c. 100. col. 170, 
A., Pat. Lat. T. 121. 



We are taught by the Saviour, as also 
by St. Paul the Apostle, that this bread 
and this blood which are placed upon the 
altar are placed there for a figure or mem- 
orial of the Lord's death, that it may re- 
call to present memory what was done in 
the past ; that being made mindful of that 
Passion, by it we may be made partakers 
of the divine gift, whereby we are liber- 
ated from death : knowing that when we 
shall come to the vision of Christ, we 
shall have no need of such instruments, 
by which we may be admonished what 
boundless beneficence endured for us. 



PRUDENTIUS, BISHOP OF TROYES. 



— Quod Sacramenta altaris non verum 
corpus et verus sanguis sit Domini, sed 
tantum memoria veri corporis et sanguinis 
ejus. — Ap. Hincmar. de praedest., c. 31, 
p. 232, T. I. 

Century X. 



The Sacrament of the altar is not the 
true body and true blood of our Lord, but 
a memorial only of His true body and 
blood. 



SUIDAS. 



U/Jodcpspsi de V "'ExxXrjdia rd 
Tov 6a)^cxroi avruv xai rov a'/'jua- 
ro? dvj.i/^oA.a, Ttdv to (pvpa^icx Sid 
rr}i dnapxfj'i dyid^ov6a. — Lexicon. 
Verb. Eccles., col. 138, T. i, Pars 2. 



The Church offers the symbols of 
His body and blood, sanctifying the 
whole mass by the first-fruits. 



THE CATHOLIC FAITH. 



231 



Chapter XII. 

THE CHURCH OF ROME. 

The Church of Rome extends the partaking of Christ's true Body 
and Blood in the Eucharist to the good and wicked alike. 



Century XIII. 
ALEXANDER HALENSIS. 



Illud sentire erroneum est, et mani- 
feste contra sanctos : et ideo communiter 
tenetur. quod in hoc non est differentia 
inter justum et injustum, quia uterque 
ipsum verum corpus Christi sumit in Sac- 
ramento : etc. — Unde concedendum, quod 
mali sumunt rem Sacramenti, quod est 
corpus Christi verum, quod natum est de 
Virgine : etc. — Sum., P. 4, qu. 11, memb. 
2, art. 2, sec. 2, p. 382. 



To entertain that opinion is an error, 
and manifestly contrary to the Saints : 
and therefore it is commonly held that in 
this there is no difference between the 
just and the unjust, for both receive the 
true Body itself of Christ in the Sacra- 
ment, etc. — Whence we must grant that 
the wicked receive the thing of the Sacra- 
ment, which is the true Body of Christ, 
which was born of the Virgin, etc. 



THOMAS AQUINAS 

Respondeo dicendum quod circa hoc 
quidam antiqui erraverunt, dicentes quod 
corpus Christi nee etiam sacramentaliter a 
peccatoribus sumitur : sed quam cito labiis 
peccatoris contingitur, tam cito sub specie- 
bus sacramentalibus desinit esse corpus 
Christi. — Sum., P. 3, qu. 80, art. 3, col. 
788. 



I reply that we must say that, in re- 
gard to this, some of the ancients erred, 
saying that the body of Christ is not re- 
ceived sacramentally also by sinners : but 
as soon as it is touched by the lips of a 
sinner, so soon the body of Christ ceases 
to exist under the sacramental species. 



Century XV. 
JOHN DE TURRECREMATA, A CARDINAL. 



Verum corpus Christi manet adhuc 
sub speciebus a brutis seu a brutorum ore 
acceptis, et in ventrem trajectis, quamdiu 
species illae manent, hoc est quamdiu sub- 
stantia panis maneret, sicut etiam si pro- 
jiceretur in lutum. — In decret, Grat., P. 
3, de Consecrat., dist. 2, c. 94, Qui bene, 
p. 187, T. 4. 

Century XVI 



The true body of Christ still remains 
under the species, after it has been re- 
ceived by brutes, and cast into the belly, 
so long as those species remain, that is, 
so long as the substance of the bread re- 
mains, as also if it should be cast forth 
into the mire. 



Est ergo indubie tenendum quod cor- 
pus [Christi] descendit in stomachum, 
etiam si ab iniquo sumatur. — Com. in 4 
Sent., dist. 12, qu. i, art. 3, p. 488, 
T. I. 



DOMINICUS A SOTO. 

We must hold, therefore, without any 
doubt, that the body of Christ descends 
into the stomach, although it be taken by 
a wicked person. 



232 THE CATHOLIC FAITH. 

THE CATHOLIC CHURCH. 

The ancient Church beheved that the Faithful only partake of the 
Body and Blood of Christ. Had they believed in Transubstantiation, 
they could not have held this opinion, for if the substance of the bread 
and wine be really changed into the Body and Blood of Christ, the 
wicked as well as the righteous would of course receive Christ's Body 
and Blood. 

Century III. 

ORIGEN, PRIEST OF ALEXANDRIA. 



JJoXXd S' av Kai Tiepi avrov 
XiyoiTo Tov Aoyov o't yeyove ddpc, 
xlxi aXrfbirrj fipS6i<i rjyriva 6 cpa- 
yGor 7tdvTGi)<i Cr/dstai si^ tov aicSva, 
ovdero^ dvrajuevov cpavXov edBieiv 
avTTJr ■ ei yap oiov rs ?jv an qjav- 
Xov fievorra k6QiEiv tov ysvojiisvov 
6dpxa, Aoyov ovTa uai cxpTov 
Zc^vTa, ovH av eyeypaTtTO, oti 
' IId<i 6 cpaycSv tov dpTov tovtov 
Zi}6sTai £z? TOV ai(2va.' — In Matt.- 
15, T. II, c. 14, col. 952, A., Pat. Gr. 
T. 13. 



Many things might be said concern- 
ing the Word Himself which was made 
flesh, and true food ; if a man eat of 
which he shall surely live fofever, no 
wicked person being able to eat of it. 
For if it were possible for a person still 
continuing wicked to eat Him that was 
made flesh, seeing He is the Word and 
the Uving Bread, it would not have been 
written : Whosoever eats this bread shall 
live forever. 



Century IV. 

EPHRAEM, SYRUS, DEACON OF EDESSA. 



Attamen conspicuus panis, nate, tuus 
aliquatenus pretiosior est, quam corpus 
tuum, istud nam que viderunt etiam inti- 
deles, panem tuum vivum non item. — 
Serm. 11 in nat. Dom., p. 429, D., 
T. 5. 



Yet Thy visible bread, O Son, is far 
more precious than Thy body ; for this 
even infidels have seen, but they have not 
seen Thy living bread. 



MACARIUS OF EGYPT. 



'AXXr)v Tpoq>r/V didoodi Toii 6ov- 
?yOi^, Hal dWrfv Toi'i iHoii Tsnvoi'i. 
— 'Idiav dvdnavdiv uai Tpoqjrjv nai 
fipcadiv Kai Ttodiv, rtapd tov'; Xoi- 
■7tov<i dvbpooTtovi kKTpeq)Ei, Kai di- 
6w6iv aavTov avTol^, k. t. X. — Hom. 
14, p. 76, CD. 



He gives one kind of food to the 
servants, and another to His own sons. — 
He feeds them with a peculiar refresh- 
ment and food, and meat, and drink, 
above other men, and gives Himself to 
them. 



AMBROSE, BISHOP OF MILAN. 



Hie ergo panis f actus est esca sanc- 
torum. — De benedict. Patriarch., c. 9, n. 
33, col. 686, Pat. Lat. T. 14. 



This bread, therefore, is made the 
food of the Saints. 



THE CATIKJLIC FAITH. 



J J 



Hie est panis vitae : qui ergo vitam 
manducat, mori non potest. Quomodo 
enim morietur, cui cibus vita est ? — In Ps. 
ii8, serm. i8, n. 28, col. 1462, lb., T. 15. 

Non iste panis est, qui vadit in cor- 
pus : sed ille panis vitae aeternae, qui 
animae nostrae substantiam fulcit. — De 
Sacram. (op, dubium), L. 5, c. 4, n. 24, 
col. 452, lb., T. 16. 

ST. JEROME, PRIEST 



This is the bread of life : Whosoever, 
therefore, eats life, cannot die. For how- 
should he die whose food is life ? 



This is not the bread which goes into 
the body : but it is the bread of eternal 
life, which supports the substance of the 
soul. 



Omnes voluptatis magis amatores, 
quart! amatores Dei, sanctificari in hortis 
et in liminibus, quia mysteria veritatis non 
valent introire, et comedere cibos impieta- 
tis, dum non sunt sancti corpore et spiritu, 
nee comedunt carnem Jesu, neque bibunt 
sanguinem ejus. — In Esa. 66, L. 18, p. 
226, B., T. 4. 

— Unam Christi hostiam deserentes : 
nee comedentes carnem ejus, cujus caro 
cibus credentium est. — In Osee 8, L. 2, 
p. 58, A., T. 5 



All lovers of pleasure, rather than 
lovers of God, are sanctified in gardens 
and gates (because they cannot enter the 
mysteries of the truth), and eat the food 
of impiety ; while they are not holy in 
body and spirit, they neither eat the flesh 
of Jesus, nor drink His blood. 

They desert the one victim of Christ, 
nor do they eat His flesh, whose flesh is 
the food of believers. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Nam et nos hodie accipimus visibilem 
cibum : sed aliud est sacramentum, aliud 
virtus sacramenti. Quam multi de altari 
accipiunt et moriuntur, et accipiendo mori- 
untur? Unde dicit Apostolus, judicium 
sibi manducat et bibit. 

Hujus rei Sacramentum, — in domin- 
ica mensa praeparatur, et de mensa domin- 
ica sumitur ; quibusdam ad vitam, quibus- 
dam ad exitium : res vero ipsa cujus sacra- 
mentum est, omni homini ad vitam, nulli 
ad exitium, quicumque ejus particeps fue- 
rit. — Tract. 26 in Joan. Evang., n. 11, 15, 
col. 1611, 1614, lb., Pat. Lat. T. 35. 

— Hoc ergo totum ad hoc nobis va- 
leat, dilectissimi, ut carnem Christi et 
sanguinem Christi non edamus tantum in 
Sacramento, quod et multi mali ; sed us- 
que ad Spiritus participationem manduce- 
mus et bibamus, ut in Domini corpore 
tanquam membra maneamus, etc. — Tract. 
27 in Ibid., n. 11, col. 1621. 



For we also to-day receive the visible 
food : but the Sacrament is one thing, 
the virtue of the Sacrament quite another. 
How many receive of the altar and die, 
and die by receiving ? Whence the Apos- 
tle saith ; He eateth and drinketh damna- 
tion to himself. 

The sacrament of this thing — is pre- 
pared upon the Lord's table, and is re- 
ceived from the Lord's table, by some to 
life, by others to destruction : but the 
thing itself, of which it is a sacrament, is 
for life to every man that partakes of it, 
and to none for destruction. 

Vet all this, therefore, dearest, avails 
us thus far, that we may not eat the flesh 
and blood of Christ in a Sacrament only, 
which many wicked men also do, but that 
we may eat and drink to the participation 
of the Spirit, that we may remain in the 
body of the Lord as His members. 



234 



:THE CATHOLIC P^AITH. 



Corporis autem ejus sacramentum 
niulti accipiunt : sed non omnes qui ac- 
cipiunt sacramentum, habituri sunt apud 
eum etiam locum promissum membris 
ejus. — Serm. 354, c. i, n. 2, col. 1563, 
lb., T. 39. 

Qui ergo est in ejus corporis unitate, 
id est, in Christianorum compage mem- 
brorum, cujus corporis sacramentum fide- 
les communicantes de altari sumere con- 
sueverunt, ipse vere dicendus est mandu- 
care corpus Christi, et bibere sanguinem 
Christi. Ac per hoc haeretici et schisma- 
tici ab hujus unitate corporis seperati 
possunt idem percipere sacramentum, sed 
non sibi utile, imo vero etiam noxium. 



Non dicendum esse eum manducare 
corpus Christi, qui in corpore non est 
Christi. 

Denique ipse dicens. Qui manducat 
carnem meam, et bibit sanguinem meum, 
in me manet, et ego in eo ; ostendit quid 
sit, non sacramento tenus, sed revera cor- 
pus Christi manducare, et sanguinem ejus 
bibere. — De civ. Dei, L. 21, c. 25, n. i, 
2, 4, col. 741, 742, lb., T. 41. 

Escam vitae accipit, et aeternitatis 
poculum bibit, qui in Christo manet, et 
cujus Christus habitator est. Nam qui 
discordat a Christo, nee carnem ejus man- 
ducat, nee sanguinem bibit : etiamsi tantae 
rei sacramentum ad judicium suae prae- 
sumptionis quotidie indifferenter accipiat. 
— Ap. Prosper., sent. 341, col. i8go, lb., 
T. 45, Op. Aug. 

Sed quomodo manducandus est Chris- 
tus ? Quomodo ipse dicit : Qui manducat 
carnem meam, et bibit sanguinem meum, 
in me manet, et ego in eo. Si itaque in 
me manet, et ego in illo, tunc manducat, 
tunc bibit. Qui autem non in me manet, 
nee ego in illo : et si accipit sacramentum, 
acquirit magnum tormentum. — Ap. Grat., 
P. 3 de consecrat., dist. 2, c. 46, col. 
1179. 



But the Sacrament of His body many- 
receive : yet all who receive the Sacra- 
ment, shall not likewise receive that place 
in His presence promised to His mem- 
bers. 



Whoso, therefore, is in the unity of 
His body, that is, in the bond of the 
Christian members, the Sacrament of 
Whose body the faithful in communicat- 
ing are accustomed to take from the altar, 
he can be truly said to eat the body of 
Christ and drink the blood of Christ. 
And, therefore, heretics and schismatics 
separated from the unity of this body, 
can receive the same Sacrament, but 
not beneficial to them ; nay, even in- 
jurious. 

He cannot be said to eat the body of 
Christ, who is not in the body of Christ. 

He, in saying : He that eateth My 
flesh, and drinketh My biood, dwelleth in 
Me and I in him ; shows what it is to eat 
Christ's flesh, and drink His blood, not in 
a sacrament only, but in truth. 



He receives the food of hfe, and 
drinks the cup of eternity, who abides in 
Christ, and in whom Christ dwells. For 
whoso is at variance with Christ, neither 
eats His flesh nor drinks His blood : 
although he indifferently receive the Sac- 
rament of so great a thing to the judg- 
ment of His own presumption. 

But how must Christ be eaten? In 
that manner of which He speaks : Whoso 
eats My flesh, and drinks My blood, 
abides in Me and I in him. If, therefore, 
he abide in Me, and I in him, then he 
eats, then he drinks. But whoso abides 
not in Me, nor I in him : even though he 
receives the Sacrament, he acquires great 
torment. 



THE CATHOLIC FAITH. 235 

HESYCHIUS, PRIEST OF JERUSALEM. 

Propterea filia intelligibilis sacerdotis, Moreover, the daughter of the intel- 

id est, anima omnis regenerata ab eo per ligible priest, that is, every soul regener- 

baptisma, si viro alienigenae conjuncta ated by him through baptism, if she shall 

fuerit, quae ad alienigenas, verbi gratia, be united to a foreign husband, doing that 

judaeos, Paganos, aut haereticos pertinet, which pertains to foreigners, for example, 

agens, et societatem eorum amplectens Jews, Pagans or heretics, and embracing 

primitiis sanctiticatorum, id est, corpore their society, does not eat of the first-fruits 

mystico non vescetur. — In Levit., L. 6, of what is sanctified, that is, the mystical 

c. 22, p. 14S, E., T. 12. Max. Bibl. Vet. body. 
Pat. 

Century V. 
CYRIL, BISHOP OF ALEXANDRIA. 

"ApTov Eivai Tovrov tf| ovpavov This is the bread from heaven, which 

Tov did Xpidrov SrfXadr}, rovr ad- is delivered by Christ, that is. His body, 
Tiv, TO 6^iiia avTov, ^r/v ydp Ei<i for it makes him who eats it live forever. 
alcSva TtoiEi tov aTtoxevdajLiEvov. 
In Joan. 6:59, L. 4, p. 372, A., T. 4. 

Century VI. 

PROCOPIUS GAZAEUS. 

Kai aA-A-Goi ds tcSv 'lovSaioov And besides the life-giving bread, 

dq)^pETai 6 ^ooo7toid<i apro'i, Si Si- which gives life to the world, is taken 

doodt T(S Hodpio) Zgo7)v. — In Isa. 3, col. away from the Jews. 
1896, A., Pat. Gr. T. 87. 

ISIDORE, BISHOP OF SEVILLE. 

— Caro scilicet ejus, quae est esca His flesh, which is the food of saints, 

sanctorum : Quam si quis manducaverit. Which, if a man eat, he shall never die. 
non morietur in aeternum. — In Gen. c. 
31, p. 304, C. 

Century VIII. 

VENERABLE BEDE, PRIEST. 

Omnis infidelis non vescitur carne No infidel eats the flesh of Christ. 

Christi. — In Exod., c. 12, col. 308, C, 
Pat. Lat. T. 91. 

FLACCUS ALCUINUS, ABBOT. 

Tanta est virtus hujus sacrificii, ut Such is the power of this sacrifice, 

solis justis non peccatoribus corpus sit et that it is the body and blood of Christ to 
sanguis Christi. — De Confess, fid. (op. the just alone, not to sinners, 
dubium), c. 7, col. 1091, C, Pat. Lat. 
T. loi. 



236 



THE CATHOLIC FAITH. 



Century IX. 
WALAFRIDUS STRABO, MONK OF FULDA. 



Sed duo sunt modi manducandi : unus 
sacramental is, quo manducant tam boni 
quam mali ; alius spiritualis, quo soli boni. 
— Spiritualiter enim manducat, qui in uni- 
tatate Ecclesiac (quam ipsum sacramentum 
sig-nificat) manet. Nam qui discordat a 
Christo, nee carnem Christi manducat, nee 
sanguinem bibit, etsi tantae rei sacramen- 
tum ad judicium quotidie sumat. — In i 
Cor. 11:29, col. 539, CD., Pat. Lat. T. 
114. 



But there are two ways of eating : 
one sacramental, whereby the wicked eat, 
as well as the good ; the other spiritual, 
whereby the good alone eat. — For he eats 
spiritually who abides in the unity of the 
Church, which the Sacrament itself signi- 
fies. For if he is at variance with Christ, 
he neither eats the flesh of Christ nor 
drinks His blood, though he daily take the 
Sacrament of so great a thing to judg- 
ment. 



PASCHASIUS RADBERT, MONK OF CORBIE. 



' Qui manducat meam carnem, et 
bibit meum sanguinem, in me manet, et 
ego in illo,' Alioquin nisi prius in me 
maneat, et ego in illo, carnem meam man- 
ducare non potest, neque sanguinem bi- 
bere. Et quid est quod manducant homi- 
nes ? Ecce homines indififerenter quam 
saepe Sacramenta altaris percipiunt. Per- 
cipiunt plane, sed alius carnem Christi 
spiritualiter manducat et sanguinem bibit, 
alius vere non, quam vis buccellam de 
manu Sacerdotis videatur percipere. — De 
corp. et sang. Dom., c. 6, n. i, 2, col. 
1282, B., Pat. Lat. T. 120. 



' Whoso eats My flesh and drinks My 
blood, abides in Me, and I in him ' ; other- 
wise, unless he first abide in Me and I in 
him, he cannot eat My flesh nor drink My 
blood. And what is it that men eat? 
Behold how often men receive indiffer- 
ently the Sacraments of the altar. They 
receive, plainly, but the one spiritually 
eats the flesh of Christ, and drinks His 
blood ; but the other does not, although 
he appears to receive a morsel from the 
hand of the priest. 



HINCMAR, ARCHBISHOP OF RHEIMS. 

His body and blood is not slain and 
shed by the hands of infidels, to their 
destruction, but is received by the mouth 
of the faithful to their salvation. 



— Corpus et sanguis illius, non infi- 
delium manibus ad perniciem suam fundi- 
tur et occiditur, sed fidelium ore suam 
sumitur in salutem. — Opusc. 2 de cav. 
vit., c. II, p. 89, T. 2. 

Qui autem a Christo discordat, nee 
carnem Christi manducat, nee sanguinem 
bibit ad vitam, etiam si tantae rei sacra- 
mentum ad judicium suae praesumptionis 
quotidie indifferenter accipiat. — Ibid., c. 
12, Pat. Lat. T. loi. 



But whoso is at variance with Christ, 
neither eats the flesh of Christ nor drinks 
His blood to life, even though he daily 
indifferently receive the Sacrament of so 
great a thing to the judgment of his own 
presumption. 



Century XII. 
EUTHEMIUS, A MONK. 



Ovre (pOsipovrai, ovrs eii dcpf- 
dpcSra x^povdiv , dXX ai'i 6v6tcx6iv 



These are not corrupted, nor do they 
go into the belly, but are used for the 



THE CATHOLIC FAITH. 



23 



dvaXidKovrai ov6icio5rj tcSv fisra- 
Xa/ifSavovroov. — In Matt. 26 : 26, c. 
64, p. 1013, T. I. 



spiritual substance of tliose who partake 
of it. 



HONORIUS, PRIEST OF AUTUN. 



Soli namque filii Dei hoc cibo ves- 
cuntur, qui soli Deum visuri noscuntur, 
ipso Christo attestante qui ait : Caro mea 
vera est cibus, etc. — Eucharist, c. 6, col. 
1253, C. Pat. Lat. T. 172. 



For the sons of God alone eat this 
food, who alone, as we know, shall see 
God, Christ Himself testifying, Who says ; 
My flesh is food indeed, etc. 



PETER LOMBARD, BISHOP OF PARIS. 



Illud etiam sane dici potest, quod a 
brutis animalibus corpus non sumitur, etsi 
videatur. Quid ergo sumit mus, vel quid 
manducat? Deus novit hoc. — Sent., L. 
4, dist. 13, n. I, col. 358. 



This, certainly, can be said, that the 
body of Christ is not received by brute 
animals, though it may seem to be. What, 
then, does a mouse receive, or what does 
it eat? God knows this. 



INNOCENT III., BISHOP OF ROME. 



De spirituali comestione dominus ait : 
' Nisi manducaveritis carnem filii hominis, 
et biberitis ejus sanguinem, non habebitis 
vitam in vobis.' Hoc modo corpus Christi 
soli boni comedunt. — De Sac. alt. myst., 
L. 4, c. 14, col. 866, D., Pat. Lat. T. 217, 



Our Lord speaks of spiritual eating ; 
' Except ye shall eat the flesh of the Son 
of man, and drink His blood, ye shall 
have no Hfe in you.' In this way the 
good alone eat the body of Christ. 



Century XVI. 
DOMINICUS A SOTO. 



Quidam enim antiquitus erraverunt 
dicentes, quod corpus Christi non solum 
non spiritualiter, verum neque sacramen- 
taliter a peccatoribus sumitur. — In 4 
Sent., dist. 12, qu. i, art. 3, p. 488, 
T. I. 



For some erred anciently, saying that 
the body of Christ is not only not taken 
spiritually, but not even sacramentally by 
sinners.- 



Chapter XIIL 

THE CHURCH OF ROME. 

The Church of Rome has instituted the Festival of Corpus Christi. 



^^3^ 



THE CATHOLIC FAITH. 



COUNCIL OF TRENT. 



Ueclarat praeterea sancta synodus, 
pie et religiose admodum in Dei ecclesiam 
inductum fuisse hunc morem, ut singulis 
annis peculiari quodam et festo die prae- 
celsum hoc et venerabile sacramentum 
singular! veneratione ac solemnitate cele- 
braretur, utque in processionibus reveren- 
tur et honorifice illud per vias et loca pub- 
lica circumferretur. — Sess. 13 de Euch., 
c. 5, p. 61. 



Moreover, the holy Synod declares 
that this custom was very piously and re- 
ligiously introduced into the Church of 
God, that every year on a certain particu- 
lar and festal day this surpassing and ven- 
erable Sacrament should be celebrated 
vi^ith singular veneration and solemnity, 
and that it should be carried about rever- 
ently and honorably in processions through 
the streets and public places. 



THE CATHOLIC CHURCH. 

The Festival of Corpus Christi was first established by Robert, 
Bishop of Liege, according to common account, and celebrated there in 
1246. Urban IV. included it among the general Festivals. Upon his 
death, however, it was suppressed for a while, till Clement .V. per- 
manently established it. The ancient Church knew no such Festival. 

Century XVII. 

ROBERT BELLARMINE, CARDINAL AND JESUIT. 



•Urbanus autem iv. instituit quidem 
primus festum corporis Domini, et solem- 
nem illam processionem, et ejus decretum 
confirmavit Clemens V. cum universo Con- 
cilio Viennensi. — De Sac. Euch., L. 4, 
c. 30, p. 195, DE., T. 3. 



But Urban IV. first instituted the 
Festival of the Body of our Lord, and 
that solemn procession ; and his decree, 
Clement V., with the whole Council of 
Vienna, confirmed. 



Chapter XIV: 



Late Origin of the Doctrine of Transubstantiation. 



Paschasius Radbert, in the ninth century, was the first to teach that 
the body of Christ in the Holy Sacrament was the very same body 
which was born of the Virgin Mary and suffered death upon the cross. 
PJoth Cardinal Bellarmine and the Jesuit Sirmondus admit that he first 
explained the sense of the Church in such a manner as to open a way to 
those who wrote after him. I have therefore cited Paschasius Radbert 
first in the ninth century, though a little out of order. 



THE CATHOLIC FAITH. 239 

This new doctrine met with opposition on the part of many, and 
was vigoronsly opposed by Ratramnus, and Rabanus Maurus, Bishop of 
Metz ; though, on the other hand, it did not lack defenders. From 
830 to 1050 there were two parties in the Church, the one holding to 
Transubstantiation, while the other maintained the ancient doctrine of 
the real, though spiritual, presence of Christ in the Eucharist. In the 
eleventh century this controversy was revived. About 1050, Berengar- 
ius. Archdeacon of Angers, was accused before a Council at Rome, 
under Leo IX., of denying the doctrine of Paschasius Radbertus, and in 
1059, at another Council at Rome, he was made to abjure his views and 
adopt a form of Confession, which Roman Catholics have since pro- 
nounced erroneous. 

The language of Nicolaus II. in this age is far from favoring a 
belief in Transubstantiation. The Fourth Lateran Council in 12 15 
made Transubstantiation an Article of Faith. Many of the Schoolmen, 
as Durandus, Bishop of Meaux ; Occam, Scotus, Petrus ab Alliaco and 
others declare that the doctrine that the substance of the elements re- 
main after consecration presents fewer difficulties, is more reasonable, 
and less repugnant to the Scriptures than that which maintains that 
they are abolished. Gabriel Biel, Fisher, Cardinal Cajetan, Cardinal 
Bellarmine, Tanner and others doubt whether Transubstantiation can 
be proved from the Holy Scriptures, and submit themselves to the 
decision of the Church. 

Century IX. 

PASCHASIUS RADBERT, MONK OF CORBIE. 

Ergo cum ait : ' Hoc est corpus Therefore, when He says : ' This is 

meum ' vel caro mea, seu ' hie est sanguis My body' or My flesh, or : ' This is My 

meus,' non aham puto insinuasse quam blood," I do not think that He insinuated 

propriam et quae nata est de Maria Vir- any other flesh than his own, which was 

gine, et pependit in cruce, neque sangui- born of the Virgin Mary, and hung upon 

nem alium quam qui profusus in cruce, et the cross, nor any other blood than that 

tunc erat in proprio corpore. — Ep. ad which was shed upon the cross, and was 

Frudegard. de corp. et sang. Dom., col. then in His own body. 
1351, B., Pat. Eat. T. 120. 

Audiant qui volunt extenuare hoc Let them, who will, dare extenuate 

verbum corporis, quod non sit vera caro this word of body, that that is not the true 

Christi, quae nunc in sacramento celebra- flesh of Christ, which is now celebrated in 

tur in Ecclesiae Christi, neque verus san- the Church of Christ, nor His true blood ; 

guis ejus. Nescio quid volentes plaudere wishing to approve of, or invent, I know 

aut fingere, quasi quaedam virtus sit car- not what, as if there were a certain virtue 

nis et sanguinis in eo admodo sacramento. only of the flesh and blood in that Sacra- 

— Unde miror quid velint nunc quidem di- ment. — Wherefore I wonder what certain 



240 



THE CATHOLIC FAITH. 



cere, iion in re esse veritatem carnis Christi 
vel sanguinis, sed in sacramento virtutem 
quandam ca:rnis, et non carnem ; virtutem 
fore sanguinis, et non sanguinem, figuram, 
et non veritatem : umbram, et non corpus, 
— Haec idcirco prolixius dixerim et ex- 
pressius, quia audivi quosdam me repre- 
hendere, quasi ego in eo libro, quern de 
Sacramentis Christi edideram, aliquid his 
dictis [Hoc est corpus meum] plus tribu- 
ere voluerim, aut aliud quam ipsa Veritas 
repromittit. — In Matt. 26:26, L. 12, col. 
1356, 1357, DBD., lb. 

Bellarmine. — Hie auctor primus 
fuit, qui serio et copiose scripsit de veri- 
tate corporis, et vSanguinis Domini in 
Eucharistia contra Bertramum Presbyte- 
rum, qui fuit ex primis, qui eam in dubium 
revocarunt. — De script. Eccl. de Paschas. 
Radbert., p. 276. 

SiRMONDUS. — Genuinum Ecclesiae 
Catholicae sensum ita primus explicuit, ut 
viam ceteris aperuit, qui de eodem argu- 
mento multi postea scripserunt. — In vit. 
Paschas., p, 896, T. g, Pt. 2. Mag. 
Bibl. Vet. Pat. 



will now say, that the truth of the flesh or 
blood of Christ is not in reahty, but that 
in the Sacrament there is a certain virtue 
of the flesh, and not the flesh ; there is a 
virtue of the blood, and not the blood ; a 
figure, and not the truth : a shadow, and 
not the body. — I have said these things 
more at length, and more expressly for 
this reason, because I have heard that some 
blame me, as if in that book which I had 
published concerning the Sacraments of 
Christ, I intended to attribute to these 
words [This is My body] something more, 
or something else than the truth warrants. 

This author was the first, who seri- 
ously and profusely wrote concerning the 
truth of the body and blood of our Lord 
in the Eucharist, against Bertramnus, a 
Priest, who was among the first to call it 
into doubt. 

He first explained the genuine sense of 
the Catholic Church in such a manner 
that he opened a way to others, many of 
w^hom afterwards wrote on the same sub- 
ject. 



WALAFRIDUS STRABO, MONK OF FULDA. 



In coena siquidem quam ante tradi- 
tionem suam ultimam cum discipulis hab- 
uit, post paschae veteris solemnia, cor- 
poris et sanguinis sui Sacramenta in panis 
et vini substantia eisdem discipulis tradi- 
dit, et ea in commemorationem sanctissi- 
mae suae passionis celebrare perdocuit. 

Igitur cum ipse filius Dei dicat : ' Caro 
mea vere est cibus, et sanguis mens vere 
est potus ' ; ita intelligendum est, eadem 
redemptionis nostrae mysteria et vere esse 
corpus et sanguinem Domini, ut illius 
unitatis perfectae, quam capite nostro, jam 
spe, postea re tenebimus, pignora credere 
debemus. — De rebus Eccles., c. 16, 17, 
col. 936, 937, CD., Pat. Lat. T. 114. 



In the last supper which He had wnth 
His disciples before His betrayal, after 
the celebration of the old Passover, He 
gave to the same disciples the Sacraments 
of Llis own body and blood in the sub- 
stance of bread and wine, and taught 
them to celebrate these in commemoration 
of His most holy Passion. 

Therefore, when the Son Himself of 
God says : My flesh is food indeed, and 
My blood is drink indeed ; we must so 
understand it. that the same mysteries of 
our redemption are also truly the body 
and blood of our Lord, so that we ought 
to beheve them to be pledges of that per- 
fect unity, which with our head, we now 
hold in hope, which we shall afterwards 
hold in reality. 



THE CATHOLIC FAITH. 



241 



CHRISTIANUS DRUTHMARUS, ABBOT OF CORBIE. 



Dedit discipulis sacramentum corporis 
sui — ut memores illius facti, semper hoc in 
figura facerent quod pro eis acturus erat, 
non obliviscerentur, ' Hoo> est corpus 
meum,' id est, in Sacramento. — Vinum 
namque et laetificat et sanguinem auget. 
Et idcirco non inconvenienter sanguis 
Christi per hoc figuratur. — vSicut denique 
si aliquis peregre proficiens dilectoribus 
suis quoddam vinculum dilectionis relin- 
quit, eo tenore, ut omni die haec agant, 
ut illius non obliviscantur, ita Deus prae- 
cipit agi a nobis transferrens spiritaliter 
corpus in panem, vinum in sanguinem, ut 
per haec duo memoremus quae fecit pro 
nobis, etc. — In Matt. 26 : 26, col. 1496, 
Pat. Tat. T. 106. 



He gave to His disciples the Sacra- 
ment of His body, that being made mind- 
ful of Him, they should never be forget- 
ful to do this in a figure, which He was 
about to do for them. ' This is My body,' 
that is, in a Sacrament. — Eor wine both 
cheers us and increases our blood. And 
therefore not unfittingly the blood of 
Christ is figured by it. — In Hne, just as 
some one departing on a journey leaves to 
his friends some bond of love, for this 
reason, that they may do these things every 
day, that they may not be forgetful of 
him ; so God commands us to do, spiritu- 
ally transferring His body into bread, and 
wine into His blood, that by these two we 
mig-ht be mindful of what He did for us. 



RATRAMNUS, MONK OF CORBIE. 



Apparet itaque quod multa intra se 
differentia sperantur, quantum est inter 
pignus et earn rem pro qua pignus tra- 
ditur, et quantum inter speciem et verita- 
tem. — Videmus itaque multa differentia 
seperari mysterium sanguinis et corporis 
Christi quod nunc a fidelibus sumitur in 
Ecclesia, et illud quod natum est de Maria 
Virgine, quod passum, quod sepultum, 
quod resurrexit, quod coelos ascendit, quod 
ad dextram Patris sedet. Hoc namque 
quod agitur in via spiritualiter est accipi- 
endum, quia fides quod non videt, credit, 
et spiritualiter pascit animam, et laetificat 
cor, et vitam praebet aeternam et incor- 
ruptam, dum non attenditur quod corpus 
pascit, quod dente premitur, quod per par- 
tes comminuitur, sed quod in fide spiritu- 
aliter accipitur. At vero corpus illud in 
quo passus est et resurrexit Christus, pro- 
prium ejus corpus existit, de Virginis 
Mariae corpore sumptum, palpabile seu 
visibile, etiam post resurrectionem. — De 
Corp. et sang. Dom., c. 89, col. 165, Pat. 
Lat. T. 121. 



It appears, therefore, that they differ 
widely from one another, as much as does 
a pledge from that thing for which the 
pledge is given, and as much as does the 
appearance from the truth. We see, there- 
fore, that the mystery of the body and 
blood of Christ, which is now taken by 
the faithful in the Church, is separated by 
a wide difference from that which was 
born of the Virgin Mary, which suffered, 
which was buried, which rose again, 
which ascended into heaven, which sits 
at the right hand of the Father. For this 
which is done in the way is to be received 
spiritually ; for faith, which sees not, be- 
lieves and spiritually feeds the soul, and 
rejoiceth the heart, and bestows uncorrupt 
and eternal Hfe, while we attend not to 
what feeds the body, to what is pressed 
with the teeth, to what is broken into 
pieces, but to what is spiritually received 
in faith. But that body in which Christ 
suffered and rose again, was His own 
body, taken from the body of the Virgin 
Mary, palpable or visible, even after the 
resurrection. 



242 THE CATHOLIC FAITH. 

RABANUS MAURUS, BISHOP OF METZ. 



Quod autem interrogastis, Utrum Eu- 
charistia, postquam consumitur, et in se- 
cesssum emittitur more aliorum ciborum, 
iterum redeat in naturam pristinam, quam 
habuerat antequam in altari consecraretur. 
Superflua est hujusmodi quaestio, cum 
ipse salvator dixerit in Evangelio ; Omne 
quod intrat in os, in ventrum vadit, et in 
secessum emittitur. Sacramentum corporis 
et sanguinis Domini ex rebus visibilibus 
et corporalibus conficitur : sed invisibilem, 
tarn corporis quam animae efficit sanctifi- 
cationem et salutem. Quae est etiam 
ratio, ut hoc quod stomacho digeritur et 
in secessum emittitur, iterum in statum 
pristinum redeat ; cum nullus hoc unquam 
fieri asseruerit ? Nam quidam nuper, de 
ipso Sacramento corporis et sanguinis 
Domini non recte sentientes, dixerunt, 
Hoc ipsum corpus et sanguinem Domini, 
quod de Maria Virgine natum est, et in 
quo ipse Dominus passus est in cruce et 
resurrexit de sepulchre, idem esse quod 
sumitur de altari. Cui errori, quantum 
potuimus, ad Egilum Abbatam scribentes, 
de corpore ipso quid vere sit credendum, 
aperuimus. Dicit enim, de corpore et 
sanguine suo, Dominus in Evangelio : 
' Ego sum panis vivus, qui de coelo de- 
scendi. Si , quis manducaverit ex hoc 
pane, vivet in aeternam : caro enim mea 
vera est cibus, et sanguis meus vere est 
potus. Qui manducat meam carnem et 
bibit meum sanguinem, habet vitam aeter- 
nam.' Hanc ergo vitam non habet, qui 
ilium panem non manducat, nee istum 
sanguinem bibit. Nam illam temporalem 
vitam sine illo homines utcunque in hoc 
saeculo habere possunt, qui non sunt per 
fidem in corpore ejus ; aeternam vero nun- 
quam quae Sanctis promittitur. Ne autem 
putarent sic in isto cibo et potu, quem 
carnaliter sumunt, et spiritualiter non 
intelligunt, in fide promitti vitam aeter- 
nam ; ut, qui eum sumerent, nee anima 
nee corpore morerentur, huic cogitationi 
dignatus occurrere. Nam cum dixisset. 



As regards your inquiry : Whether 
the Eucharist, after it is consumed and 
cast out into the draught, after the man- 
ner of other food, again returns to its 
former nature which it had before it was 
consecrated upon the altar. Such a ques- 
tion is superfluous, since the Saviour Him- 
self says : Everything that entereth into 
the mouth, goeth into the belly, and is 
cast into the draught. The Sacrament of 
the body and blood of our Lord is com- 
posed of things visible and corporal : but 
it effects an invisible sanctifi cation and 
salvation both of body and soul. For 
what is the reason, that what is digested 
in the stomach, and is cast out into the 
draught, should again return to its former 
state ; seeing that no one has ever asserted 
that this was done ? For certain of late, 
not entertaining a correct view of the Sac- 
rament itself of the body and blood of our 
Lord, have said, that this very body and 
blood of our Lord, which was born of the 
Virgin Mary, and in which the Lord Him- 
self suffered upon the cross, and rose 
again from the tomb, is the self-same body 
which is taken from the altar. We dis- 
closed this error, as far as we were able, 
writing to Egilus, the Abbot, what ought 
to be truly believed concerning that body. 
For our Lord says concerning His body 
and blood in the Gospel : I am the living 
bread, which have come down from 
heaven. If any man shall eat of this 
bread, he shall live forever : for My flesh 
is food indeed, and My blood is drink in- 
deed. Whoso eateth My flesh and drink- 
eth My blood, hath life eternal. He, 
therefore, hath not this life, who eateth 
not this bread and drinketh not this blood. 
For this temporal life men can have in 
this world without that (spiritual eating), 
who are not in His body through faith ; 
but they can never have that eternal life 
which is promised to the Saints. But 
lest they should think that in this food 
and drink, which they take carnally, and 



THE CATHOLIC FAITH. 



243 



(^ui inanducat carnem meam et bibit 
meum sanguinem, habet vitam aeternam : 
continuo subjecit et dixit, Ego resuscitabo 
eum in novissimo die ; ut habeat interim, 
secundum spiritum vitam aeternam. — Poe- 
nitentiale, c. 33, de Euch. ad Heribold., 
col. 492, 493, CDA., Pat. Lat. T. no. 



do not understand spiritually, life eternal 
is thus promised in faith, that they who 
should take it, should die neither in soul 
or body, He condescended to meet this 
thought. For when He had said, Whoso 
eateth my flesh and drinketh My blood 
hath eternal life ; He immediately added 
and said : I will raise Him up in the last 
day ; that he may have, in the meantime, 
eternal Hfe according to the spirit. 



FLORUS MAGISTOR, A DEACON OF LYONS. 



Hoc ergo agendum, hoc frequentan- 
dum commendavit, quo usque ipse veniat 
in fine seculi, quando erit sanctorum re- 
quies, non adhuc in Sacramento spei, quo 
in hoc tempore consociatur ecclesia, quan- 
diu bibitur quod de latere Christi manavit, 
sed jam ipsa perfectione salutis aeternae, 
cum traditur regnum Deo et Patri, ut in 
ilia perspicua contemplatione incommuta- 
bilis veritatis, nullis mysteriis corporalibus 
egeamus. — De expos, miss., c, 63, col. 55, 
BC, Pat. Lat. T. 119. 



Prorsus panis ille sacrosanctae obla- 
tionis corpus est Christi, non materie vel 
specie visibili, sed virtute et potentia spiri- 
tuali. Xeque enim in agro nobis corpus 
Christi gignitur, aut in vinea sanguis ejus 
exoritur, vel torculari exprimitur. Sim- 
plex e botris vinum liquatur, accedit mys- 
ticae precis consecratio, accidit divinae 
virtutis infusio ; sicque miro et ineffabili 
modo quod est naturaliter ex germine ter- 
reno panis et vinum, efficitur spiritualiter 
corpus Christi, id est vitae et salutis nos- 
trae mysterium, in quo aliud oculis cor- 
poris, aliud fidei videmus obtentu ; nee id 
tantum quod ore percipimus, sed quod 
mente credimus, libamus. — Opusc. i adv. 
Amalar., n. g, col. 77, D. 



This, therefore. He commanded to 
be celebrated, this to be frequented, until 
He come in the end of the world, when 
will be the rest of the saints, no longer in 
a sacrament of hope, whereby at this time 
the Church is knit together, as long as 
that is drunk which flowed from the side 
of Christ, but now in the very perfection 
of eternal salvation, when the kingdom is 
delivered to God and the Father, so that 
in that clear contemplation of incommuta- 
ble truth, we shall have no need of bodily 
mysteries. 

Truly that bread of the holy oblation 
is the body of Christ, not in matter, or 
visible species, but in virtue and spiritual 
power. For neither is Christ's body pro- 
duced for us in the held, nor does His 
blood originate in a vineyard, or is it 
wrung out by a press. Simple wine flows 
from grapes, the consecration of the mys- 
tical prayer is added to it, the infusion of 
the divine virtue occurs to it ; and thus, in 
a wonderful and ineffable manner, what is 
naturally bread and wine from an earthly 
shoot, is spiritually made the body of 
Christ, that is, the mystery of our life and 
salvation, in which we see one thing by 
the ej-es of the body, another by the sight 
of faith ; nor do we taste that only which 
we receive with the mouth, but what we 
believe with the mind. 



244 



THE CATHOLIC FAITH. 



JOHN SCOTUS. 



Intuere, quam pulchra, quam expresse 
asserit, visibilem banc Eucharistiam, quam 
quotidie sacerdotes Ecclesiae in altari con- 
ticiunt ex sensibili materia panis et vini, 
quamque confectam et sanctificatam cor- 
poraliter accipiunt, typicam esse similitu- 
dinem spiritualis participationis Jesii, quem 
fideliter solo intellectu gustamus, hoc est, 
intelligimus, inque nostrae naturae interi- 
ora viscera sumimus, ad nostram salutem, 
et spirituale incrementum, et ineffabilem 
deificationem. Oportet ergo, inquit, huma- 
num animum, ex sensibilibus rebus in cae- 
lestium virtutum similitudinem et aequali- 
tatem ascendentem arbitrari, divinissimam 
Eucharistiam visibilem, in Ecclesia con- 
firmatam, maxime typum esse participatio- 
nis ipsius, qua et nunc participamus Jesum 
per fidem, et in futuro participabimus per 
speciem, eique adunabimur per caritatem. 
Quid ergo ad hanc magni Theologi Dio- 
nysii praeclarissimam tubam respondent, 
qui visibilem Eucharistiam nil aliud signi- 
ficare praeter se ipsam volunt assere, dum 
clarissime praefata tuba clamat, non ilia 
sacramenta visibilia colenda, neque pro 
veritate amplexanda, quia significativa 
veritatis sunt, neque propter se ipsa in- 
venta, quoniam in ipsis intelligentia finis 
non est, sed propter incomprehensibilem 
veritatis virtutem, qua Christus est in 
unitate humanae divinaeque suae substan- 
tiae ultra omne quod sensu sentitur cor- 
poreo, super omne, quod virtute percipitur 
intelhgentiae, Deus invisibilis in utraque 
sua natura. — Super lerarch. coelest. S. 
Dionys. — Capit. i, n. 3, col. 140, 141, 
SCA.. Pat. Lat. T. 122. 



Nam et nos, qui post peractam ejus 
incarnationem et passionem et resurrectio- 
nem in eum credimus, ejusque mysteria, 
quantum nobis conceditur, intelligimus, et 
spiritualiter eum immolamus, et intellectu- 
aliter mente non dente, comedimus. — 
Vrag. I in Joan., c. i, col. 310, 311, DA. 



Behold how beautifully, how expressly 
he asserts, that this visible Eucharist, 
which the priests of the Church daily 
make upon the altar from the sensible 
matter of bread and wine, and which, 
after it is made and sanctified, they bodily 
receive, is a typical similitude of the spirit- 
ual partaking of Jesus, which we faithfully 
eat with the intellect only ; that is, we 
discern it, and receive it into the inward 
parts of our nature, to our salvation, and 
spiritual growth, and ineffable deification. 
Therefore, he says, the human mind, 
ascending from sensible things to the sim- 
ilitude and equahty of heavenly virtues, 
ought to think that this most divine and 
visible Eucharist, demonstrated in the 
Church, is surely a type of that participa- 
tion whereby now even we partake of 
Jesus through faith, and in the future 
shall partake of Him by sight, and shall 
be united to Him through charity. What, 
then, do they reply to this clear trumpet 
of the great Theologian Dionysius, who 
will assert that the visible Eucharist signi- 
fies nothing else than itself, while the afore- 
said trumpet clearly cries that not those 
visible Sacraments are to be worshiped, 
neither are they to be embraced for the 
truth, because they are significative of the 
truth, nor are they invented for them- 
selves, seeing that in them is not the end 
of understanding, but on account of the 
incomprehensible virtue of the truth, 
whereby Christ is in the unity of His 
human and divine substance, beyond 
everything which is felt by the bodily 
sense, above everything which is perceived 
by the power of the understanding, God 
invisible in both of His natures. 

For we also, who, after the accom- 
plishment of His Incarnation, and Pas- 
sion, and Resurrection, beheve in Him, 
and understand His mysteries, so far as it 
is allowed us, both spiritually immolate 
Him, and intellectually eat Him with the 
mind, not with the teeth. 



THE CATHOLIC FAITH. 245 

Century XI. 

GERBERT, ARCHBISHOP OF RAVENNA. 

This Archbishop, afterwards Bishop of Rome, under the name of 
Sylvester H., wrote a short treatise, De corpore et sanguine Domini, in 
which he treats both sides of the controversy with singular moderation 
and impartiality. He probably did not believe in the new doctrine of 
Transubstantiation. Mabillon speaks of him under the name of Anony- 
mus, as follows : 

Etsi Anonymus iste ingenio plane Though this anonymus writer was 

mediocri et vulgari eruditione praeditus plainly possessed of ordinary ability and 

fuerit, fatendum est tamen ipsius testi- general knowledge, yet it must be con- 

monium non parum valere ad illustrandas fessed that his testimony avails but little 

saeculi noni ac decimi controversias, max- for illustrating the controversies of the 

ime si saeculo decimo, ut quibusdam ninth and tenth centuries, particularly if 

visum est, eum vixisse constet. — Quatuor it be certain that he lived in the tenth 

potissimum docet de his controversiis : century, as some think. — He teaches four 

Primum Rabanum Moguntinum archie- things especially concerning these contro- 

piscopum, et Ratramnum scripsisse adver- versies : First, that Rabanus, Archbishop 

sus Paschasii sententiam, asserentis, in of Mentz, and Ratramnus wrote against 

Eucharistia idem esse corpus quod natum the opinion of Paschasius, who asserted 

est de Maria Virgine, quod etiam Anony- that in the Eucharist was the same body 

mus iste impugnat. — Quartum.vere Christi which was born of the Virgin Mary, which 

corpus et sanguinem nihilominus in Eu- this anonymus writer also assails. — Fourth, 

charistia contineri. — In Praef. saec. iv., that the body and blood of Christ are 

Benedict., parte altera, n. 3, Ap. Pezium, nevertheless truly contained in the Eu- 

monitum in Gerbert., col. 177. 178, Pat. charist. 
Lat. T. 139. 

FULBERT, BISHOP OF CHARTRES. 

Carolus de Villiers, a Parisian Theologian, published an edition of 
the works of Fulbert at Paris in 1608. Immediately after the words 
''Figura ergo est" he inserted in the text ''dicet haereticus," to destroy 
the force of the passage. Some one informed him that the whole passage 
was cited from St. Augustine, De doct. Christ., L. 3, c. 16, n. 24, col. 
75, and that by the insertion of these words he had made that eminent 
Saint a heretic. In his next edition, accordingly, he placed these words 
among the errata and confessed that they were not to be found in the 
MSS. Such pious frauds and corruptions of texts are of common 
occurrence in the Church of Rome, as the easiest way to destroy the 
force of a passage. 

' Nisi manducaveritis,' inquit 'carnem .Unless ye shall eat, He said, the 

tilii hominis et sanguinem biberitis, non flesh of the Son of man, and drink His 
habebitis vitam in vobis.' Facinus vel blood, ye shall have no life in you. He 



246 



THE CA'IIIOLIC FAITH. 



rtagitium videtur jubere. Figura ergo 
(dicet haereticus), praecipiens passioni 
Domini esse communicandum tantum, 
etc. — Serm. 8, frag., col. 334, D., Pat. 
Lat. T. 141. 

Note. — Interpretatio est mystica et 
nota haec duo verba, 'dicet haereticus,' 
non haberi in MS. D. Petavii. — Ibid. 



seems to enjoin a crime or wicked act. It 
is a figure, therefore (a heretic will say), 
commanding us to partake of the Lord's 
Passion only, etc. 

Note. — The interpretation is mysti- 
cal, and observe that these two words, ' a 
heretic will say,' are not found in the MS. 
of Dionysius Petavius. 



BERENGARIUS OF TOURS, ARCHDEACON OF ANGERS. 
Doctrine of Berengarius. 



Si haereticum habes Joannem, cujus 
sententias de Eucharistia probamus : 
habendus tibi est haereticus Ambrosius, 
Hieronymus, Augustinus, ut de caeteris 
taceam. — Bereng. Ep. ad Lanfranc, an. 
1050, col. 76S, T. II, Mansi. 



If j-ou regard John as a heretic, 
whose opinions concerning the Eucharist 
we approve of, you must regard Ambrose, 
Jerome and Augustine as heretics, to say 
nothing: of others. 



ADELMANUS, BISHOP OF BRESSE. 



[Berengarius docuit] non esse verum 
corpus Christi neque verum sanguinem, 
sed figuram quandam et similitudinem. — 
Ep. ad Berengar., col. 488, B., T. i. 
La B. 



Berengarius taught that the Eucha- 
rist was not the true body, nor the true 
blood of Christ, but a certain figure and 

similitude. 



LANFRANC, ARCHBISHOP OF CANTERBURY. 



Berengarius. — Per consecrationem 
altaris fiunt panis et vinum sacramentum 
religionis, non ut desinunt esse quae erant, 
sed ut sint quae erant, et in aliud commu- 
tadtur, quod dicit beatus Ambrosius in 
libro de Sacramentis. — De corp. et sang. 
Dom., c. 9, p. 238, B. 



Berengarius. — By the consecration 
of the altar, the bread and wine become 
a Sacrament of religion, not that they 
cease to be what they were, but that they 
are what they were, and are changed into 
another, as Ambrose says in his book on 
the Sacraments. 



CHRONICON BECCENSE 

Anno Domini MLI. Franciae turba- 



tur Ecclesia/per Berengarium Turonen- 
sens, qui asserebat Eucharistiam, quam 
sumimus in altari, non esse revera corpus 
et sanguinem Christi. — Ad an. 1051. p. 2, 
ad calc. Op. Lanfranc. 



In the year of our Lord 105 1, the 
Church of France was disturbed by Be- 
rengarius of Tours, who asserted that the 
Eucharist which we receive on the altar is 
not trulv the bodv and blood of Christ. 



THE CATHOLIC FAITH. 
MATTHEW, MONK OF WESTMINSTER. 



247 



Eodem tempore, Berengarius Turon- 
susis, in haereticam prolapsus pravitatem, 
omnes Gallos, Italicos, et Anglos suis jam 
corruperat pene pravitatibus, nova et in- 
audita, ac falsa asserens, super sacramento 
altaris, et transubstantiatione, tarn panis 
in carnem, quam vini in sanguinem. — 
Floras Hist, ad an. 1087, pt. 2, fol. 8, 9. 



At the same time, Berengarius of 
Tours, having lapsed into heretical de- 
pravity, had now well-nigh corrupted all 
the Gauls, Italians, and English with his 
depravities, asserting new and unheard of, 
and false things concerning the Sacrament 
of the altar, and the transub.?tantiation, 
both of the bread into the flesh, and of 
the wine into the blood. 



coxjDema'atioiv and recantation of berengarius. 

First Profession of Faith. 

COUNCIL OF ROME, UNDER NICOLAUS II., 1059. 



Ego Berengarius indignus sancti Mau- 
ritii Andegavensis Ecclesiae diaconus cog- 
noscens veram, catholicam, et Apostolicam 
fidem, anathematizo omnem haeresim, 
praecipue earn, de qua hactenus infamatus 
sum : quae astruere conatur panem et 
vinum, quae in altari ponuntur, et post 
consecrationem solummodo sacramentum, 
et non verum corpus et sanguinem Do- 
mini nostri Jesu Christi esse, nee posse 
sensualiter, nisi in solo sacramento mani- 
bus sacerdotum tractari, vel frangi, aut 
fidelium dentibus atteri. Consentio autem 
sanctae Romanae, et Apostolicae sedi : et 
ore, et corde profiteor de sacramentis Do- 
minicae mensae eandem fidem me tenere, 
quam Dominus, et venerabilis Papa Nico- 
laus, et haec sancta synodus auctoritate 
Evangelica, et Apostolica tenendam tradi- 
dit, mihique firmavit : scilicet panem, et 
vinum, quae in altari ponuntur, post con- 
secrationem non solum sacramentum, sed 
etiam verum corpus et sanguinem Domini 
nostri Jesu Christi esse,, et sensualiter non 
solum sacramento, sed in veritate manibus 
sacerdotum tractari, frangi, et fidelium 
dentibus atteri, jurans per sanctam et 
homousion Trinitatem, et per haec sacro- 
sancta Evangelia. Eos vero, qui contra 
hahc fidem venerint, cum dogmatibus, et 
sectatoribus suis aeterno anathemate dig- 
nos esse pronuntio. Quod si ego ipse 



I, Berengarius, an unworthy deacon 
of the Church of St. Mauritius, at Angers, 
acknowledging the true, Catholic, and 
Apostolic faitli, do anathmatize ail heresy, 
especially that with which I have been 
hitherto accused : which presumes to 
affirm that the bread and wine, which are 
placed upon the altar, even after conse- 
cration, are a Sacrament only, and not 
the true body and blood of our Lord Jesus 
Christ ; nor can they, except in a Sacra- 
ment only, be sensibly handled, or broken 
by the hands of the priests, or bruised by 
the teeth of the faithful. But I consent to 
the holy Roman and ApostoHc see : and 
with mouth and heart I profess that I hold 
the same faith concerning the Sacraments 
of the Lord's table, which our Lord and 
venerable Pope Nicolaus, and this holy 
Synod, by evangelical and apostolic au- 
thority, has delivered, and declared to me 
to believe ; namely, that the bread and 
wine, which are placed upon the altar, 
after the consecration, are not only a Sac- 
rament, but also the true body and blood 
of our Lord Jesus Christ, and are in a 
sensible manner, not in a Sacrament only, 
but in truth, handled and broken by the 
hands of the priests, and bruised by the 
teeth of the faithful, swearing by the holy 
and consubstantial Trinity, and by these 
Holy Gospels. But those who contravene 



248 



THE CATHOLIC FAITH. 



aliquando contra haec aliquid sentire, aut 
praedicare praesumpsero, subjaceam can- 
onum severitati. Lecto et perlecto sponte 
subscripsi. — Ap. Grat., P. 3, de consecrat. 
dist. 2, c. 42, col. 1177, 1178. 



this faith, together with their dogmas and 
followers, I pronounce worthy of an eter- 
nal anathema. But if I myself shall ever 
presume to declare or preach anything 
contrary to this, let me be subjected to the 
severity of the Canons. Having read and 
examined it, I have of my own accord 
subscribed to it. 



Second Profession of Faith. 



COUNCIL OF ROME, FIFTH UNDER GREGORY VII., 1078. 



Profiteor panem altaris post consecra- 
tionem esse verum corpus Christi, quod 
natum est de Virgine, quod passum est in 
cruce, quod sedet ad dextram Patris, et 
vinum altaris postquam consecratum est, 
esse verum sanguinem, qui manavit de 
latere Christi. Et sicut ore pronuntio, ita 
me in corde habere confirmo. Sic me 
adjuvet Deus, et haec sacra. — Col. 808, 
809, DA., Pat. Lat. T. 148. 



I profess that the bread of the altar, 
after consecration, is the true body of 
Christ, which was born of the Virgin, 
which suffered upon the cross, which sits 
at the right hand of the Father ; and the 
wine of the altar, after that it is conse- 
crated, is the true blood which flowed 
from the side of Christ. And as I pro- 
claim with my mouth, so I affirm that I 
believe with my heart. So help me God, 
and these Holy Gospels. 



Third Profession of Faith. 



COUNCIL OF ROME, SIXTH UNDER GREGORY VII., 1079. 



Ego Berengarius corde credo, et ore 
confiteor panem et vinum quae ponuntur 
in altari per mysterium sacrae orationis et 
verba nostri Redemptoris substantialiter 
converti in veram et propriam ac vivifica- 
tricem carnem et sanguinem Jesu Christi 
Domini nostri, et post consecrationem esse 
verum Christi corpus, quod natum est de 
Virgine, et quod pro salute mundi oblatum 
in cruce, pependit, et quod sedet ad dex- 
tram Patris, et verum sanguinem Christi, 
qui de latere ejus effusus est, non tantum 
per signum et virtutem Sacramenti, seu in 
proprietate naturae et veritate substantiae, 
sicut in hoc brevi continetur, et ego legi, 
et vos intelligitis. Sic credo, nee contra 
hanc fidem ulterius docebo. Sic me deus 
adjuvet, et haec sancta Dei Evangelia. — 
Col. Sii, CD., Pat. Lat. T. 148. 



I, Berengarius, believe with my heart, 
and confess with my mouth, that the bread 
and wine which are placed upon the altar, 
by the mystery of holy prayer and the 
words of our Redeemer, are converted 
substantially into the true, and proper, 
and life-giving flesh and blood of Jesus 
Christ our Lord, and after consecration 
are the true body of Christ, which was 
born of the Virgin, and which, offered 
upon the cross for the salvation of the 
world, hung upon it, and which sits at the 
- right hand of the Father ; and the true 
blood of Christ, which was shed from His 
side, not by a sign only and the virtue of 
a Sacrament, but in its own nature, aijd 
truth of substance, as is contained in this 
summary, and I have read and you under- 
stand. Thus I believe, nor will I further 
teach contrary to this faith. So help me 
God, and these Holy Gospels of God. 



THE CATHOLIC FAITH. 



249 



Hilderbrand, or (rregory VII., evidently leaned towards the opinion 
of Berengarius, but was unable to stem the tide of popular opinion. 
What gives additional strength to this supposition, is the fact that the 
Council of Bresse, composed of thirty Bishops, deposed Gregory, and 
among other charges, accused him of being a disciple of Beregarius, 
and not holding correct views in regard to the Sacrament of the 
Eucha'rist. Certain it is, he protected Berengarius and forbade any one 
to harm him, allowing him to live quietly in retirement on the island of 
St. Come, near Tours, till his death in 1088. Only a few days before 
the second Council, Gregory assures Berengarius : 



Ego plane te de Christ! sacrificio 
secundum scripturas bene sentire non du- 
bito, tamen quia consuetudinis mihi est 
ad B. Mariam de his, quae me movent, 
recurrere, ante aliquot dies imposui religi- 
oso cuidam amico et familiari meo jejuniis 
et orationibus operam dare, atque ita a 
B. Maria obtinere, ut per eum mihi non 
taceret, sed verbis commendaret quorsum 
me de negotio quod in manibus habebam 
de Christi sacrificio reciperem, in quo im- 
motus persi^terem. Religiosus vir, et 
mihi familirris petition! meae satisfacere 
voluit. Post constitutum temporis spatium 
a B. Maria audivit, et ad me retulit, nihil 
de sacrificio Christi cognitandum, nihil 
esse tenendum, nisi quod haberent authen- 
ticae Scripturae, contra quas Berengarius 
nihil habebat. — In Act. Cone. Rom., col. 
766, BC, T. ig, Mansi. 



Omnibus beato Petro fidelibus. — 
Notum vobis omnibus facimus, nos ana- 
thema fecisse — omnibus, qui injuriam 
aliquam facere praesumpserint Berengario 
Romanae ecclesiae filio, vel in persona, 
vel in omni possesione sua, vel qui eum 
vocabit haereticum ; quem post multas, 
quas apud nos, quantas voluimus fecit 
moras, domum suam remittimus, et cum 
eo fidelem nostrum Fulconem nomine. — 
Lit. commend. Greg. VII. (loyq), dat. 
Berengario post Cone. Rom., p. 313, T. 3, 
D'Achery, SpiceUg. 



I surely do not doubt that you enter- 
tain a correct opinion concerning the sac- 
rifice of Christ according to the Scriptures, 
yet because it is my custom to have re- 
course to the Virgin Mary concerning 
those matters which move me, some days 
ago I gave orders to a certain religious 
and famiHar friend of mine to resort to 
fasting and prayer, and thus obtain from 
the Blessed Mary, that through him she 
should not keep silence, but by word> 
should recommend what course I should 
pursue in the matter which I had in hand, 
concerning the Sacrifice of Christ, and in 
which I should remain steadfast. This 
religious man, and my friend, was willing 
to gratify my request. After the appointed 
space of time, he heard from the Blessed 
Mary, and bore back word to me that 
nothing ought to be considered concern- 
ing the Sacrifice of Christ, that nothing 
ought to be held respecting it, except what 
the authentic Scriptures contained, con- 
trary to which Berengarius held nothing. 

To all the faithful of St. Peter.— We 
make it known to you all that we have 
placed all under an anathema, who shall 
presume to do any injury to Berengarius, 
a son of the Roman Church, either in 
person or in any of his possessions, or 
who shall call him a heretic, whom, after 
that he tarr-ied with us as long as we 
desired, we have sent to his home, and 
with him our faithful Fulco. 



50 



THE CATHOLIC FAITH. 



COUNCIL OF BRESSE, 1080. 



Qua propter, ut praelibatum est, eun- 
dem procacissimum Hilderbandum sacri- 
legia ac incendia praedicantem, perjliria 
et homicida dependentem, catholicam at- 
que apostolicam fidem de corpore et san- 
guine in quaestionem ponentem, haeretici 
Berengarii antiquum discipulum, — judica- 
mus canonice deponendura, et expellen- 
dum. — Col. 48, D., T. 2. Mansi Sup- 
plement. 



Wherefore, as was said above, we 
judge that the same Hilderbrand, a for- 
ward person, preaching sacrilege and in- 
cendiaries, pardoning perjury and homi- 
cide, calling into question the Catholic 
and Apostolic faith concerning the body 
and blood, an old disciple of the heretic 
Berengarius, shall be canonically deposed 
and expelled. 



DEATH OF BERENGARIUS. 

Berengarius' epitaph, composed by Hildebert (11 22), which would 
by no means seem befitting a heretic, has probably led many to 
assert that he renounced his opinions and embraced the doctrine of 
Transubstantiation. The epitaph, however, shows what respect was 
entertained for his memory. 

A contemporary writer, Bernoldus, expressly declares that Beren- 
garius, though often abjuring his heresy before Councils, yet did main- 
tain his doctrine in regard to the Eucharist to the end of hie life. 



BERNOLDUS, PRIEST OF CONSTANTLY. 



Berengarius novrae haeresis de corpore 
Domini auctor, eo tempore deficiens abiit 
in locum suum, qui licet eandem haeresim 
saepissime in Synodo abjuraverit, ad vo- 
mitum tamen suum canino more non ex- 
pavit redire. Nam et in Romana Synodo 
canonice convictus, haeresim suam in 
libro a se descriptam combussit, et abjura- 
tam anathematizavit, nee tamen postea 
dimisit. — Chron., an. 1083, col. 1383, A., 
Pat. Lat. T. 148. 



Berengarius, the author of a new 
heresy concerning the body of the Lord, 
departing at that time went to his own 
place, who, though he very often abjured 
the same heresy in a Synod, nevertheless 
did not fear to return to his vomit like a 
dog. For being also canonically convicted 
in a Roman Synod, he burnt his heresy 
written in a book by him, and having ab- 
jured it, anathematized it, nor yet did he 
afterwards give it up. 



THE FORMULA OF CONFESSION ADOPTED BY BERENGARIUS. 



The words "frangi, et fidelium dentibus atteri," have given rise to 
much discussion among Roman Catholics. So little did the Council 
itself, which drew up this Formula, understand the doctrine of Transub- 
stantiation, that it was unable to express itself correctly. 



THE CATHOLIC FAITH. 



2sl 



INNOCENT III., BISHOP OF ROME. 



Non autem corpus Christi vel in par- 
tes dividitur, vel dentibus laceratur, cum 
sit immortale et impassibile. — De sac. alt. 
myst., L. 4, c. lO, de confess. Bereng., 
col. 862, D., Pat. Lat. T. 217. 



But the body of Christ is not divided 
into parts, or torn by the teeth, since it is 
immortal and impassible. 



JOHN SEMICA. 



Nisi sane intelligas verba Berengarii, 
in majorem incides haresim, quam ipse 
habuit : et ideo omnia referas ad species 
ipsas, nam de Christi corpora partes non 
fecimus. — Gloss, in Grat., P. 3, de Con- 
sec, dist. 2, c. 42, col. 2104, T. I. 



Unless you understand the words of 
Berengarius discretly, you will fall into a 
greater heresy than he held : and, there- 
fore, you will refer all to the species them- 
selves, for we do not make parts of the 
body of Christ. 



TOHN FISHER, BISHOP OF ROCHESTER. 



Permisit utique sanctus ille pontifex 
Berengarium eo quod in alterum latus 
antea nimis exorbitasset, nunc in contra- 
rium vergi, et paulo fortasse, quam fuisset 
aequius, nisi verba sane intelligantur. — 
Contra Oecolamp. de verit. corp. et sang, 
in Euch., L. 3, c. 12, fol. 131, col. 2, 
H. 



That holy Pontiff allowed Berenga- 
rius, because he had before deviated too 
much to the one side, to be inclined to the 
contrary now, and, perhaps, farther than 
is right, unless the words be correctlv 
understood. 



GEORGE CASSANDER. 



Prudenter vidit et monuit auctor Glos- 
sae in lib. Decret. Haec verba nisi sane 
intelligas, in majorem incides haeresim, 
quam ipse Berengarius habuit. — Consult., 
art. 10, § de Transub., p. 573. 



The author of the Gloss upon the 
Books of the Decretals prudently saw and 
admonished : Unless you understand these 
words discretly, you will fall into a greater 
heresv than Berengarius himself held, 



ROBERT BELLARMINE, CARDINAL AND JESUIT. 



Decimo sexto, proferunt Concilium 
Romanum sub Nicolao II., in quo defin- 
itum est, non solum sacramentum corporis 
Christi, sed et ipsum verum Christi corpus 
tractari et frangi manibus sacerdotum et 
fidelium dentibus atteri, ut patet ex can. 
Ego Berengarius, de consecrat., dist. ii. 
At hie est error manifestus contra resur- 
rectionehi gloriosam Christi, de qua dicit 
Apostolus : Christus resurgens a mortuis, 
jam non moritur. Si enim corpus Christi 
verum frangitur, et teritur, certe corrupi- 
tur, et moritur. Respondeo, nunquam 



Sixteenthly, they produce the Council 
of Rome under Nicholas II., in which it 
was defined, that not only the Sacrament 
of the body of Christ, but even the true 
body itself of Christ was handled and 
broken by the hands of the priests, and 
bruised by the teeth of the faithful, as is 
evident from the Canon Ego Berengarius, 
de consecrat., dist. ii. But this is a mani- 
fest error, contrary to the glorious resurrec- 
tion of Christ, of which the Apostle says . 
Christ being risen from the dead, now 
dieth no more. For if the true bodv of 



252 THE CATHOLIC FAITH 

fuisse quaestionem, an Christi corpus vere, Christ is broken and bruised, surely it is 

ut est in se, frangeretur manibus, et denti- corrupted and dies. I reply : it was never 

bus teretur : certum enim est, et semper a question whether the body of Christ in 

fuit, Christi corpus incorruptibile nunc truth, as it is in itself, was broken by the 

existens, non posse frangi, et teri nisi in hands, and bruised by the teeth ; for it is 

signo, sive Sacramento, ita ut dicatur certain, and ever was, that the body of 

frangi, acteri, cum signum ejus, id est, Christ being now incorruptible, cannot be 

species panis frangitur, et teritur. At broken and bruised except in a sign, or a 

quaestio fuit, an signum quod frangitur. sacrament, so that it may be said to be 

et teritur, sit nudum signum, an vero con- broken and bruised, when its sign, that is, 

tinueat Christi corpus revera. Et quia the species of the bread is broken and 

Berengarius docuerat esse nudum sig- bruised. But the question was, whether 

num, ideo Concilium constituans formam the sign, which is broken and bruised, is 

abjurationis hujus erroris, voluit eum di- a bare sign, or whether it really contains 

cere, non solum sacramentum, sed etiam the body of Christ. And because Beren- 

verum Christi corpus frangi et teri. — De garius had taught that it was a bare sign. 

Cone. Auctorit., L. 2, c. 8, p. 262, C, therefore the Council drawing up the form 

T. 2. of this abjuration, of this error, wished 

him to say that not the Sacrament only, 
but also the true body of Christ was 
broken and bruised. 



^LFRIC, ARCHBISHOP OF YORK. 

'• I am the vital bread, which descended from heaven, and he who 
eateth of this bread shall not die to eternity." This holy bread we taste 
when we with faith go to housel ; because the holy housel is spiritually 
Christ's body. — Serm. de nat. Dom., p. 36, vol. i. 

We now partake spiritually of Christ's body and drink His blood, 
when with true faith we partake of the holy housel. — Now certain have 
often inquired, and yet frequently inquire, how the bread which is pre- 
pared from corn, and baked by the heat of fire, can be changed to 
Christ's body ; or the wine which is wrung from many berries, can by 
any blessing be changed to the Lord's blood ? Now we say to such 
men, that some things are said of Christ typically, some literally. It is 
a true and certain thing that Christ was born of a maiden, and of His 
own will suffered death, and was buried, and on this day arose from 
death. He is called bread typically, and lamb, and lion, and whatever 
else. He is called bread because He is the life of us and of angels ; 
He is called a lamb for His innocence, a lion for the strength wherewith 
He overcame the strong devil. But yet, according to true nature, 
Christ is neither bread, nor a lamb, nor a lion. Why then is the holy 
housel called Christ's body or His blood, if it is not truly that which it 
is called ? But the bread and the wine which are hallowed through the 
mass of the priests, appear one thing to human understandings without. 



THE CATHOLIC FAITH. 253 

and cry another thing to beHeving minds within. Without they appear 
bread and wine, both in aspect and in taste ; but they are truly, after 
the hallowing, Christ's body and His blood, through a ghostly mystery. 
A heathen child is baptised, but it varies not its aspect without, although 
it be changed within. It is brought to the font-vessel sinful through 
Adam's transgression, but it will be washed from all sins wnthin, though 
It without change not its aspect. In like manner the holy font-water, 
which is called the well-spring of life, is in appearance like other waters, 
and is subject to corruption ; but the might of the Holy Ghost 
approaches the corruptible water through the blessings of the priests, 
and it can afterwards wash body and soul from all sins through ghostly 
might. So now we see two things in this one creature. According to 
true nature the water is a corruptible fluid, and according to a ghostly 
mystery has salutary power ; in like manner, if we behold the holy 
housel in a bodily sense, then we see that it is a corruptible and chang- 
able creature. But if we distinguish the ghostly might therein, then 
understand we that there is life in it, and that it gives immortality to 
those who partake of it with belief. Great is the difference between the 
invisible might of the holy housel and the visible appearance of its own 
nature. By nature it is corruptible bread and corruptible wine, and is 
by power of the divine word truly Christ's body and His blood ; not, 
however, bodily, but spiritually. Great is the difference betw-een the 
body in which Christ suffered, and the body which is hallowed for 
housel. The body verily in which Christ suffered was born of Mary's 
flesh, with blood and with bones, with skin and with sinews, with human 
limbs, quickened by a rational soul ; and His ghostly body, which we 
call housel, is gathered of many corns, without blood and bone, limbless 
and soulless, and there is, therefore, nothing therein to be understood 
bodily, but all is to be understood spiritually. Whatsoever there is in 
the housel which gives us the substance of life, that is from its ghostly 
power and invisible efficacy : therefore is the holy housel called a 
mystery, because one thing is seen therein and another thing under- 
stood. That which is there seen has a bodily appearance, and that 
which we understand therein has a ghostly might. Verily Christ's 
body which suffered death, and from death arose, will henceforth never 
die, but is eternal and impassible. The housel is temporary, not 
eternal ; corruptible, and is distributed piecemeal ; chewed betwixt teeth, 
and sent into the belly : but it is nevertheless, by ghostly might, in every 
part all. — This mystery is a pledge and a symbol ; Christ's body is truth. 
This pledge we hold mystically until we come to the truth, and then 
will this pledge be ended. But it is, as we before said, Christ's body 
and His blood, not bodily but spiritually. Ye are not to inquire how it 



2 54 THE CATHOLIC FAITH. 

is done, but to hold in your belief that it is done. — Serm. de sacrif. in 
die Pasch., p. 267, 269, 273, vol. ii. 

The lively bread is not, however, bodily, the same body that Christ 
suffered in, nor is the holy wine the Saviour's blood that for us was shed 
in corporeal reality. But in spiritual meaning, both the bread is truly 
His body, and the wine also is His blood ; even as the heavenly bread 
which we call manna, which forty years fed God's folk, and the clear 
water that ran from the rock in the wilderness was truly His blood. 
Paulus, accordingly, wrote in one of his epistles, Omnes patres nostri 
eandem escam spiritualem manducaverunt, et omnes eundem potum 
spiritualem biberunt : et caetera : All our fathers ate, in the wilderness, 
the same spiritual meat, and drank the spiritual drink. They drank of 
the spiritual Rock, and that Rock was Christ. The Apostle said, even 
as 3^e now heard, that they all ate the same spiritual meat, and they all 
drank the spiritual drink. He does not, however, say bodily, but spirit- 
ually. Then Christ was not as yet born, nor was His blood shed, when 
the people of Israel ate the meat, and drank of the Rock ; and the 
Rock was not Christ bodily, though he said so : these were merely the 
sacraments under the old law, and they spiritually betokened the spirit- 
ual Eucharist of our Saviour's body which we hallow now. — Ep. 2, 
Quando dividitur crisma, vulgo ep. ad Wulfstanum. Ap. Soames, The 
Anglo-Saxon Church, p. 323, and ap. Routh, p. 172-175, T. 2. 

That housel is Christ's body not bodily, but ghostly. Not the body 
which He suffered in, but the body of which He spake, when He 
blessed bread and wine to housel the night before His suffering, and 
said by the blessed bread, This is My body, and again by the holy wine. 
This is My blood which is shed for many in forgiveness of sins. 
Understand now the Lord, Who could turn that bread before His 
suffering to His body, and that wine to His blood ghostly, that the self- 
same Lord blesseth daily, through Priests' hands, bread and wine to 
His ghostly body, and to His ghostly blood. — Ep. ad Wulffinum, Ap. 
Foxe, p. 448, T. 2, and Routh, p. 176, 177, T. 2. 

DE ECCLESLASTICIS GRADIBUS, 

(bibl. bodl. mss., junii, 121, F. 39). 

An ancient piece under this title and probably belonging to this 
age, is cited by Mr. Soames. I have given the Anglo-Saxon in a par- 
allel column as a specimen of the language. The Anglo-Saxon of the 
(jriginals of the citations from ^Elfric may be found in the references 
given ; but on account of the length of the citations, it. did not seem 
best to give them here, especially as but very few are acquainted with 
that language. 



THE CATHOLIC FAITH. 



255 



Se maesse-preost getacnath Crist syl- 
fne, and that altare getacnath Cristas 
rode, and seo oflete getacnath Cristes 
lichman, and win and waeter on tham 
caUce, geswuteleth tha halignessa the of 
Cristes sidan utfleowan, thaet waes blod 
and waeter. — Ap. Soames, The Anglo- 
Saxon Church, p. 237. 



The mass-priest betokeneth Christ 
Himself, and the altar betokeneth Christ's 
rood, and the oflet betokeneth Christ's 
body, and wine and water in the chalice 
manifesteth the holiness which from 
Christ's side outflowed, that was blood 
and water. 



ALGERUS, MONK OF CLUNY. 

Algerus mentions the diversity of opinions which prevailed on this 
subject in his time. 

For some say that bread and wine, 
not changed, but only a Sacrament, as the 
water of Baptism, or the oil of the Chrism, 
is called the body of Christ, not truly, but 
figuratively : as when it is said. Receive 
the white robe which you shall carry be- 
fore the tribunal of Christ, nor yet that 
very one, but the one signified by it. But 
others say that the bread is not a Sacra- 
ment merely : but Christ is in the bread 
as impanated, as God personally incarnate 
in the flesh. Others hold that the bread 
and wine are changed into flesh and blood, 
but not into Christ's, but into that of some 
son of man, ho^- and acceptible to God, 
that that may be fulfilled which Christ 
said : Unless ye shall eat the flesh of the 
Son of man, ye shall have no life in you. 
But others, restricting the grace of God, 
say that by the bad merits of priests the 
invocation of the divine name is so an- 
nulled that by their unworthy consecration 
the bread ought not to be converted into 
the flesh of Christ. Others, again, say 
that it is indeed changed into the flesh of 
Christ, but by the evil merits of those who 
receive it, it does not remain the flesh of 
Christ, but again returns to a mere Sacra- 
ment of bread and wine. Others, what is 
worse, say that by eating it is converted 
into the corruption of foul digestion. 



Alii enim panem et vinum non muta- 
tum, sed solum sacramentum, sicut aquam 
baptismatis, vel oleum chrismatis, corpus 
Christi non vere, sed figurate vocari dicunt: 
sicut cum dicitur, Accipe vestem candidam 
quam perferas ante tribunal Christi, nee 
tamen ipsam, sed ab ipsa significatam. 
Alii autem dicunt panem non solum sac- 
ramentum : sed in pane Christum quasi 
irapanatum, sicut Deum in carne person- 
al iter incarnatum. Alii autem panem et 
vinum in carnem et sanguinem mutari, sed 
non Christi, sed cujuslibet filii hominis 
sancti et Deo accepti, ut compleatur quod 
Christus dixit : Nisi manducaveritis car- 
nem iilii hominis, non habebitis vitam in 
vobis. - Alii autem gratiae Dei derogantes, 
dicunt sacerdotum malis meritis ita invoca- 
tionem divini nominis annullari : ut eorum 
indigna consecratione non debeat panis in 
Christi carnem converti. Alii vero mutari 
quidem in carnem Christi, sed malis meritis 
sumentium non permanere carnem Christi, 
sed iterum reverti in purum Sacramentum 
panis et vini. Alii, quod est deterius 
dicunt per comestionem in foedae diges- 
tionis converti corruptionem . — De sac. 
Corp. et sang. Dom. Prolog., col. 306, 
307, T. 4, La B. 



HILDEBERT, ARCHBISHOP OF TOURS. 

Hildebert is the first author in whose works the word Transub- 
stantiation occurs. 



2^6 



THE CATHOLIC FAITH, 



Cum profero verba Canonis, et ver- 
l)um transubstantiationis, etc. — Serm. 93, 
Synod, ad Sacerdot., col. 776, A., Pat. 
I.at. T. 171; 



When I cite the words of the Canon, 
and the word of Transubstantiation, etc. 



NICOLAUS II., BISHOP OF ROME. 



Altare itaque sanctum, in quo Deo 
omnipoten-ti sacrificiorum vota persolvi- 
nius, lapsis est naturaliter communis, nihil 
differens ab aliis tabulis, quae parietes 
nostros et pavimenta adornant. Quia vero 
sacratum est Dei adjutorio, et benedictio- 
nera suscipit, unde et mensa sancta eftici- 
tur : panis iterum, qui super cum offertur, 
panis est quidem communis ; sed quando 
ipse Sacramento sacratus fuerit, corpus 
Christi in veritate fit, et dicitur. Sic et 
vinum modicum aliquid digna existentia 
ante benedictionem, post sanctificationem 
spiritus, sanguis Christi efficitur. Ipsa 
enim crucis imago ante quam suscipiat 
ejus formae figuram, lignum ab omnibus 
commune est. Suscipiens autem omni- 
modo venerendam similitudinem, sacra 
est, et daemonibus terribils, propter quod 
in ea figuratus est Christus. — Ep. 2, ad 
Michael Imp., col. 1295, 1296, EA., T. 9, 
L and C. • 



The holy altar, therefore, upon which 
we pay the vows of sacrifice to Almighty 
God, is by nature common stone, differing 
in nothing from other stones which adorn 
our walls and pavements. But because 
it is consecrated by the help of God, and 
receives a blessing, whence also it is made 
a holy table : the bread, on the other 
hand, which is offered upon it, is indeed 
common bread ; but when it has been 
sanctified by the Sacrament, it is made in 
truth, and is called the body of Christ. 
So also wine being a thing of little value 
before the dedication, after the sanctifica- 
tion of the Spirit, is made the blood of 
Christ. For the very image of the cross, 
before it receives the figure of its form, is 
regarded by all as common wood. But 
receiving the adorable likeness, it is a holy 
thing, and terrible to daemons, because in 
it Christ is figured. 



OSBERN, MONK OF CANTERBURY. 



Hoc ferme tempore quidam clerici, ma- 
ligno errore seducti, asseverare conabantur 
panem et vinum quae in altari ponuntur, 
post consecrationem in priori substantia 
permanere, et figuram tantii,mmodo esse 
corporis et sanguinis Christi, non verum 
Christi corpus et sanguinem. — Vita Odo- 
nis, c. 10, col. 939, B., Pat. Lat. T. 133. 



About this time, certain of the clergy, 
seduced by a mischievous error, presume^ 
to maintain that the bread and wine which 
are placed upon the altar, after consecra- 
tion remain of their former substance, and 
are a figure only of the body and blood of 
Christ, not the true body and blood of 
Christ. 



Century XII. 

RUPERT, ABBOT OF DUYTZ. 



■ Hiae est hodie mensa Domini, nisi 
^acramentum corporis et sanguinis Do- 
mini, sacrificium panis et vini. — Et offe- 
runt nomini meo oblationem mundam, 
< blationem panis et vini, Sacramentum 



What is the Lord's table to-day, but 
the Sacrament of the Lord's body and 
blood, the sacrifice of bread and wine. — 
And they offer to my name a pure obla- 
tion, an oblation of bread and wine, the 



THE CATHOLIC FAITH. 



D/ 



corporis et sanguinis Redemptoris sui. — 
In Malach., L. i, c. i, col. 819, B., 821, 
A., Pat. Lat. T. 168. 

— Unde licet jam dictum corporis et 
sanguinis ejus Sacramentum humana com- 
prehendi ratione non potest, quomodo pa- 
nis corpus ejus, et vinum quomodo sanguis 
fiat, quomodo dudum de isto loquens mys- 
terio, dixerit : ' Et panis quem ego dabo, 
caro mea est pro mundi vita ' ; hoc tamen 
rationabiliter dixeris, quod vel pro eo panis 
iste recte dicatur, et vere sit caro Christi, 
quia nobis residuis, — operatur et nobis 
Sacramentum ejusdem carnis et sanguinis 
sub istis speciebus panis et vini. — In Matt. 
13, L. 10, col. 1547, 1548, lb. 



Sacrament of the body and blood of thei" 
Redeemer. 

•Wherefore, though the Sacrament of 
His body and blood already mentioned, 
cannot be comprehended by human rea- 
son, how the bread is made His body, and 
how the wine is made His blood, even a> 
just now speaking concerning that mys- 
tery, He said : And the bread which I will 
give you is My fiesh for the life of the 
world, yet you have said this reasonably, 
because even for this reason this is prop- 
erly called bread, and is truly the flesh of 
Christ, because we being left behind, it 
also effects for us the Sacrament of the 
same flesh and blood under these species 
of bread and wine. 



PETER LOMBARD, BISHOP OF PARIS. 



Si autem quaeritur qualis sit ilia con- 
versio : an formalis, an substantialis, vel 
alteriirs generis, definire non sufticio. For- 
malem tamen non esse cognosco, quia 
species rerum quae ante fuerant remanent, 
et sapor et pondus. Quibusdam esse vide- 
tur substantialis, dicentibus sic substan- 
tiam converti in substantiam. ut haec 
essentialiter fiat ilia. Cui sensui praemis- 
sae auctoritates consentire videntur. Sed 
huic sententiae sic opponitur ab^ ilHs : si 
substantia panis, inquiunt, vel vini conver- 
titur substantialiter in corpus vel sangui- 
nem Christi : quotidie fit ahqua substantia 
corpus vel sanguis Christi, quae ante non 
erat corpus ; et hodie est aliquod corpus 
Christi, quod heri non erat et quod quo- 
tidie augetur corpus Christi atque forma- 
tur de materia, de qua conceptione non 
fuit factum. — Sent., L. 4, dist. 11, n. i, 2. 
col. 351. 352. 



But if it be inquired what kind of con- 
version that is, w^hether it be formal or 
substantial, or of another kind, I am un- 
able to determine. Yet I know that it is 
not formal, because the species of the 
things which were before remain; namely, 
the taste and weight. To some it seems 
to be substantial, who say that one sub- 
stance is in such a way converted into 
another . substance, that the former be- 
comes essentially the latter. To this sense 
the former authorities seem to consent. 
But this opinion is opposed by others in 
this way : if the substance of the bread 
and wine, they say, be converted substan- 
tially into the body or blood of Christ, 
then every day some substance is made 
the body or blood of Christ, which before 
was not the body ; and to-day something 
is Christ's body which yesterday was not, 
and every day Christ's body is increased 
and formed of matter of which it was not 
made in the conception. 



Century XIII*. 

FOURTH COUNCIL OF LATERAN. 

Cujus corpus et sanguis in Sacra- His body and blood are truly con- 

mento altaris sub speciebus panis et vini tained in the Sacrament of the altar under 



58 



THE CATHOLIC FAITH. 



veraciter continentur ; transubstantiatis, 
pane in corpus, et vino in sang'uinera, 
potestate divina, ut ad perficiendum mys- 
terium unitatis accipiamus ipsi de suo 
quod accepit ipse de nostro. — Can. i, col. 
981, 982, T. 22. Mansi. 



the species of bread and wine ; the bread 
being- transubstantiated into His body, 
and the wine into His blood by divine 
power, so that for perfecting the mystery 
of unity we in our turn may receive from 
Him what He received from us. 



OHN SEMICA. 



Item si panis est corpus Christi, ergo 
aliquid quod non est natum de Virgine, 
et sic aliquid inanimatum est corpus 
Christi : ergo est animatum et inanima- 
tum : ergo non solum de Virgine habuit 
originem. — Gloss, in Grat., P. 3, de con- 
secrat. , dist. 2, c. 35, col. 2099, T. i. 

' ' Colestis panis. " Id est coeleste sac- 
ramentum, quod vere repraesentat Christi 
carnem : dicitur corpus Christi, sed im- 
proprie. Unde dicitur suo modo, sed non 
rei veritate, sed significati mysterio, ut 
sit sensus, Vocatur Christi corpus, id est 
significat. — Ibid., c. 48, col. 2109. 



Likewise if the bread be Christ's 
body, therefore it is something which was 
not born of the Virgin, and thus Christ's 
body is something inanimate : therefore it 
is both animate and inanimate : therefore 
it did not have its origin from the Virgin 
only. 

" Heavenly bread." That is, a heav- 
enly Sacrament, which truly represents 
the flesh of Christ : it is called Christ's 
fllesh, but improperly. Wherefore it is 
said after a sort, yet not in the truth of 
the thing, but in the mystery of that which 
is signified; so that the meaning is, it is 
called the body of Christ, that is, it signi- 
fies it. 



THOMAS AQUINAS. 



Respondeo dicendum quod quidam 
posuerunt post consecrationem substan- 
tiam panis et vini in hoc Sacramento re- 
manere. — Sum., P. 3, qu. 75, art. 2, col. 
719. • 



I reply that it must be said that some 
have maintained that the substance of the 
bread and wine remain in this sacrament 
after consecration. 



BONAVENTURA, BISHOP AND CARDINAL. 



Dicendum quod opinio aliquorum fuit, 
quam tamen Magister non ponit, quia 
modernorum est, vel etiam quia non mul- 
tum probabilis, quod non totus panis con- 
vertitur secundum substantiam, sed aliqua 
pars essentialis remanet. — Sed hoc nihil 
est, quia materia non est nata sustinere 
accidentia, nee esse in actu nisi cum 
forma. Alii videntes quod accidentia 
habent operationem, et omnis operatic 
ortum habet a forma substantial! : dixe- 
runt, quod transit materia, et remanet 
forma. Sed hoc iterum nihil est, quia 



It must be said that it was the opinion 
of some, which nevertheless the Master 
does not allege, because it is of the mod- 
erns, or even because it is not very prob- 
able, that not the whole of the bread is 
converted as to the substance, but that 
some essential part remains. — But this is 
nothing, for matter is not produced to sus- 
tain accidents, nor to be in act, except 
with the form. Others seeing that the 
accidents have their operation, and all 
operation has its origin from the substan- 
tial form : have said that the matter passes 



THE CATHOLIC FAITH. 



259 



forma non operatur nisi in materia. Prop- 
ter hoc quamvis illud sacramentum sit 
plenum miraculis, quia tamen non ponun- 
tur esse nisi quae faciunt ad sacramenti 
veritatem, et ejus occultationem, id eo 
ponunt communiter doctores, quod totum 
transit in totum, solis accidentibus reman- 
entibus causa necessaria, et utili. Et 
propterea relicta prima opinione, quae tol- 
lit conversionem materiae, relicta alia quae 
toUit conversionem formae, magis Cathol- 
icam teneamus, quod totus panis in corpus 
Christi convertitur, et optimo modo ista 
conversio transubstantiatio dicitur. — In 
Sent., L. 4, P. I, dist. 11, art. i, qu. 2, 
p. 122, EAB., T. 5. 



away, and the form remains. But this 
again is nothing, because the form oper- 
ates only in matter. Wherefore, although 
the Sacrament is full of miracles, yet be- 
cause they are not assumed to be, except 
such as relate to the truth of the Sacra- 
ment and its concealment, therefore the 
Doctors commonly assume that the whole 
passes into the whole, the accidents only 
remaining, for a necessary and useful 
cause. Wherefore, leaving the first opin- 
ion, which takes away the conversion of 
the matter, and leaving the other which 
takes away the conversion of the form, let 
us hold the more Catholic opinion, that 
the whole bread is converted into the body 
of Christ, and this conversion is in the 
best way called Transubstantiation. 



JOHN, A THEOLOGIAN OF PARIS. 



Quod substantiam panis manere sub 
suis accidentibus in Sacramento altaris, 
dupliciter potest intelligi ; uno modo sic, 
quod substantia panis in Sacramento alta- 
ris sub suis accidentibus maneat in proprio 
supposito, et istud esset falsum, quia non 
esset communicatio idiomatum inter panem 
et corpus Christi, nee esset verum dicere 
panis est corpus Christi, nee caro mea vere 
est cibus. Alio modo, ut substantia panis 
maneat sub accidentibus suis, non in pro- 
prio supposito, sed tracta ad esse et sup- 
posito, sed tracta ad esse et suppositum 
Christi, ut sic sit unum suppositum in 
duabus naturis. Et sic est verum sub- 
stantiam panis manere sub suis accidenti- 
bus in Sacramento altaris, etc. — Determ. 
de mod. exist, corp. Christ, in sac. alt.. 
p. 86, 87. 



That the substance of the bread re- 
mains under its accidents in the Sacrament 
of the altar, can be understood in a double 
manner : in one wa}- thus, that the sub- 
stance of the bread in the Sacrament of 
the altar remains under its accidents in its 
own subject ; and this would be false, for 
there would be no communication of 
idioms between the bread and the body 
of Christ, or would it be true to say the 
bread is Christ's body, nor My flesh is 
food indeed. In the other way: that the 
substance of the bread remains under its 
accidents, not in its own subject, but 
drawn to the state and subject of Christ, 
that thus there may be one subject in two 
natures. And thus it is true that the sub- 
stance of the bread remains under its acci- 
dents in the Sacrament of the altar, etc. 



He mentions several Parisian Theologians who held the same 
opinion. See Bellarmine, De Sac. Eucharist, L. 3, c. 11, p. 1^2, B., 

T. 3. 

Century XIV. 

DURANDUS, BISHOP OF MEAUX. 



Patet ergo quod est temerarium dicere 
quod corpus Christi, divina virtute non 



It is plain, therefore, that it is rash to 
sav that the body of Christ, bv divine 



26o 



THE CATHOLIC FAITH. 



possit esse in Sacramento nisi per conver- 
sionem panis in ipsum. — Sent., L. 4, dist. 
II, qu. I, art. 14, p. 714. 

Propter tertium similiter non oportet 
dicere, quod substantia panis non re- 
maneat : quia ex quo ponitur corpus 
Christi realiter esse in hoc sacramento, 
pro ipso potest reddi vera locutio, ut non 
solum dicatur corpus Christi est hoc, sed 
dicatur hoc, id est, contentum sub hoc est 
corpus meum : quia indetinita verificatur 
pro uno solo. Nee oportet quod fiat de- 
monstratio specierum ibidem existentium. 
Si autem iste modus esset verus de facto, 
multae dubitationes quae occurrunt circa 
hoc Sacramentum (tenendo quod substan- 
tia panis non remaneat) essent solutae. 
Dubitatur enim qualiter ex hoc Sacra- 
mento potest aliquid nutriri, et quomodo 
species possunt corrumpi et ex eis aliquid 
generari : quae omnia salverentur naturali- 
ter eo modo sicut salverentur si naturae 
panis et vini non assumerentur ad naturam 
sacramenti, ponuntur enim manere post 
consecrationem sicut ante. Sed quia hie 
modus non debet teneri de facto, cum 
Ecclesia determinaverit oppositum quae 
non praesumitiir errare in tahbus, ideo 
tenendo de facto aliam partem responen- 
dum est ad argumenta quae sunt in con- 
trarium. — lb., dist. 11, qu. i, art. 15, 
P- 714. 715- 



Praedictus autem modus conversionis 
substantiae panis in corpus Christi constat 
quod est possibiHs. Alius autem modus 
qui communius tenetur est intelligibilis, 
nee unus istorum est magis per Ecclesiam 
approbatus vel reprobatus quam alius. — 
lb., dist. II, qu. 3, n. 5, p. 711, D. 

RobertusBellarminus. — Durandus 
docuit, partem unam essentialem, id est, 
formam panis converti, partem alteram, id 
est, materiam non converti. Existimat 
enim Durandus in 4 dist. 11, qu. 3, con- 
verti panem in Corpus Domini per conse- 



power, cannot be in the Sacrament except 
by conversion of the bread into itself. 

Thirdly, in like manner, we ought not 
to say that the substance of the bread does 
not remain : for whereby it is asserted that 
the body of Christ is really in this Sacra- 
ment, for this a proper manner of express- 
ion can be assigned, so that not only it 
may be said this is the body of Christ, but 
it may be called this, that is, ' My body is 
contained under this': because the indef- 
inite is made good for one only. Nor is 
it necessary that there be a demonstration 
of the species there existing. Bur if this 
mode were true in fact, many doubts 
which occur about this Sacrament (by 
holding that the substance of the bread 
does not remain) would be removed. For 
there are doubts how anything can be 
nourished from this Sacrament, and how 
the species can become corrupt, and how 
anything can be generated from them : all 
of which could be maintained naturally in 
the same way that they would be main- 
tained if the natures of the bread and wine 
were not assumed to the nature of the 
Sacrament, for they are supposed to re- 
main after consecration as before. But 
because this mode ought not to be held in 
fact, since the Church has determined the 
opposite, which is not presumed to err in 
such matters, therefore by holding the 
other side in fact, we must reply to the 
arguments to the contrary. 

But it is manifest that the aforesaid 
mode of conversion of the substance of 
the bread into the body of Christ is possi- 
ble. But the other mode, which is more 
commonly held, is intelligible, nor is one 
of them more approved or disapproved of 
by the Church than the other. 

Durandus taught that one essential 
part, that is. the form of the bread, is con- 
verted ; that the other part, that is, the 
material, is not converted. For Durandus 
thinks in 4 dist. ii, qu. 3, that the bread 
is converted into the Lord's body by con- 



THE CATHOLIC FAITH. 



261 



crationem, sed ita, ut forma panis rece- 
dente, materia panis maneat in formata 
Christi anima, omnino ad eum "modum 
quo cibus convertitur in carnem nostram 
per nutritionem. — De sac. Ench., L. 3, 
c. II, p. 151, G., T. I, 3. 

Ilia autem niutatio, quam Durandus 
inducit, non transubstantiatio, sed trans- 
formatio dici potest. Itaque sententia 
Durandi haeretica est, licet ipse non sit 
dicendus haereticus, cum paratus fuerit 
ecclesiae judicio acquiescere. — Ibid., c. 
13, p. 152, F. 

WILHELMUS 

Tertio opinio est qua adhuc ponit 
quod panis hostiae transubstantiatur in 
corpus Christi, non quod aliquo modo 
mutetur vel convertatur in corpus Christi: 
sicut opinio prima ponit, nee etiam quod 
panis desinit esse, sicut secunda ponit. 
Sed ad istum intellectum quod ista tran- 
substantiatio in corpus Christi nihil aliud 
est quam quod corpus Christi virtute ver- 
borum sacramentalium secundum se to- 
tum et qualibet sui potestate coexistit 
cuilibet sui parti panis et tunc secundum 
istam accidentia hostiae non existant sine 
subjecto post consecrationem, sed sunt in 
pane sicut in subjecto sicut prius. Et 
dicunt sic opiniantes quod non est articu- 
lus fidei credere panem per transubstantia- 
tionem desinere esse. Sed credere verum 
corpus Christi per transubstantionem in 
aha hostia consecrata existere. Et istam 
opinionem tangit Magister in quarto, nee 
istam multum reprobat. Et secundum 
opinionem istam omnes apparentiae faci- 
liter solverentur, scilicet, nutritio ex hostiis 
consecratis, et corruptio hostiae ex diu- 
turnitate temporis et sic de multis aliis, 
Sed quia ista opinio non communiter tene- 
tur, ideo ponebatur conclusio secundum 
opinionem secundam quae aliis contraria 
reputatur, praecipue a modernis. — Cen- 
tilog. Theol., conclus. 39, § Tertia., 
fol. 



secration, but in such a manner that the 
form of the bread receding, the material 
of the bread remains, the soul of Christ 
being formed in it, entirely after that 
manner whereby food is converted into 
our flesh by nutrition. 

But that change which Durandus sup- 
poses, can be called transformation, not 
transubstantiation. Therefore the opinion 
of Durandus is heretical, though he is not 
to be called a heretic, seeing he was ready 
to acquiesce in the decision of the Church. 

DE OCKHAM. 

The third opinion is that which sup- 
poses that the bread of the host is tran- 
substantiated into the body of Christ, not 
that it is in any way changed or converted 
into the body of Christ, as the first opinion 
supposes, nor even that the bread ceases 
to be, as the second supposes. But ac- 
cording to that way of understanding, that 
that transubstantiation into the body of 
Christ is nothing else than that the body 
of Christ, by the powder of the sacramental 
words, wholly by itself, and by some power 
of its own, co-exists with each part of its 
bread, and then, according to that opinion, 
the accidents of the host do not exist with- 
out a subject after consecration, but are in 
the bread as in a subject, just as before. 
And they who thus think say that it is not 
an article of faith to believe that the bread 
ceases to exist through transubstantiation, 
but to believe that the true body of Christ 
exists in other consecrated hosts by tran- 
substantiation. And this opinion the 
Master touches upon in the fourth book, 
nor does he much disapprove of it. And 
according to that opinion, all appearances 
would be easily solved ; namely, nutrition 
from consecrated hosts, and corruption of 
the hosts from length of time, and thus as 
to many others. But because that opinion 
is not commonly held, therefore the con- 
clusion was laid down according to the 
second opinion, which is accounted con- 
trary to the others, especially by the 
moderns. 



26; 



THE CATHOLIC FAITH. 



In potestate Dei est esse substantiam 
sub specie panis et non esse. Ejus primus 
modus potest teneri, quia non repugnat 
rationi nee alicui auctoritati Bibliae, et 
est rationabilior et facilior ad tenendum 
inter omnes modos, quia pauciora incon- 
venientia sequuntur ex eo quam ex aliquo 
alio modo. Quia tamen determinatio ec- 
clesiae in contrarium existit, sicut patet 
extra, de summa trinit. et fide ca. et de 
cele. mis. et communiter omnes IJoctores 
tenent, quod ibi non remanet substantia 
panis, ideo etiam teneo quod non remanet 
substantia panis, sad ilia species et quod 
illi coexistat corpus Christi. — In 4 Sent., 
qu. 6. D., fol. 



It is in the power of God for the sub- 
stance to exist or not, under the species of 
the bread. The first mode can be held, 
because it is not repugnant either to rea- 
son or to any authority of the Bible, and 
is more reasonable and easier to hold 
among all modes, because fewer incon- 
veniences follow from it than from any 
other mode. Yet because the determina- 
tion of the Church is to the contrary, as is 
evident, extra, de sum. trin. et. fide ca. et 
de cele. mis., and all the Doctors com- 
monly hold that the substance of the bread 
does not remain there, therefore I also 
hold that the substance of the bread does 
not remain, but that species, and that the 
body of Christ co-exists with it. 



DUNS SCOTUS. 



Hie duo videnda sunt sicut circa alia 
credita. Primo, quid tenendum. — De 
primo sicut recitat Innocentius de officio 
missae, parte 2, cap. 26, circa hoc erant 
tres opiniones. Una quod panis manet, et 
tamen cum ipso vere est corpus Christi. 
Alia quod panis non manet, et tamen non 
convertitur, sed desinit esse, vel per anni- 
hilationem, vel per resolutionem in mate- 
riam, vel per corruptionem in aliud. Ter- 
tia, quod panis transubstantiatur in cor- 
pus, et vinum in sanguinem ; quaelibet 
autem istarum voluit istud commune sal- 
vare, quod ibi vere est corpus Christi, 
quia istud negare est plane contra fidem. 
— Sed Veritas Eucharistiae salvari potest 
sine ista transubstantiatione, ergo, etc. 
Minor probatur, quod ad veritatem, Eu- 
charistiae requiritur signum et signatum 
realiter contentum : substantia panis cum 
suis accidentibus aeque potest esse sig- 
num, sicut sola accidentia, imo magis, quia 
substantia panis sub specibus magis est 
nutrimentum, quam accidentia : ergo ma- 
gis repraesentat corpus Christi in ratione 
nutrimenti spiritualis. Res etiam con- 
tenta, scilicet, verum corpus Christi aeque 
potest salvari cum substania panis, sicut 
cum accidentibus, quia non magis repug- 



Two things must be observed here, 
as in regard to other matters of belief. 
First, what must be held. — Concerning 
the first, as Innocentius relates, De officio 
miss., pars 2, c. 26, there were three opin- 
ions in regard to this. One, that the bread 
remains, and yet with it is truly the body 
of Christ. Another that the bread does 
not remain, and yet is not converted, but 
ceases to exist, either by annihilation or 
by resolution into matter, or by corruption 
into another. The third, that the bread 
is transubstantiated into the Body, and 
the wine into the Blood ; but all of these 
purposed to maintain this in common, 
that the body of Christ is truly there, for 
to deny this is plainly contrary to faith. — 
But the truth of the Eucharist can be 
maintained without this transubstantia- 
tion ; therefore, etc., the minor is proved, 
because, for the truth of the Eucharist, 
there is required the sign, and the thing 
signified, really contained : the substance 
of the bread with its accidents can just as 
well be a sign as the accidents alone ; 
nay, much better, because the substance 
of the bread under its species is nourish- 
ment more than the accidents : therefore 
it better represents the body of Christ by 



THE CATHOLIC FAITH. 



26 



nat substantiae esse simul cum substantia, 
quam cum quantitate illius substantiae. — 
Iste autem intellectus, quod non sit ibi 
substantia panis videtur difficilicr ad sus- 
tinendum, et ad ipsum sequuntur plura 
inconvenientia, quam ponendo ibi esse 
substantiam panis, ergo, etc. Major pro- 
batur. — Et mirum videtur quare in uno 
articulo, qui non est principalis articulus 
fidei debeat talis intellectus asseri, propter 
quern fides pateat contemptui omnium 
sequentium rationam. Tertio sic. Nihil 
est tenendum, tanquam de substantia 
fidei, nisi quod potest expresse haberi de 
Scriptura, vel expresse declaratum est per 
Ecclesiam, vel evidenter sequitur ex ali- 
quo plane contento in Scriptura, vel plane 
determinato ab Ecclesia. — Nunc autem 
non videtur expresse haberi non esse ibi 
substantiam panis. Nam Joan. 6, ubi 
multum praedicatur Veritas Eucharistiae 
planum esse, ubi Christus dicit. Ego sum 
panis vivus, qui manducaverit ex hoc 
pane, etc. Et i Corinth, dicit Paulus : 
Panem quem frangimus nonne communi- 
catio corporis Christi est? Nee invenitur 
Ecclesia ubi istam veritatem determinet 
solemniter, nee etiam qualiter istud possit 
ex aliquo manifesto credito evidenter in- 
ferri, etc, — Et tunc ad tertium ubi statuis, 
dicendum, quod Ecclesia declaravit istum 
intellectum esse de veritate fidei symbolo 
edito sub Innocent. III. in Concilio Late- 
ranens. — Sent., L. 4, dist. 11, qu. 3, § 
Hie duo, p. 366, 367, 368, 384, T. 3. 



Hexricus Henriquez, Jesuit. — 
Scotus negat doctrinam de conversione et 
transubstantiatione esse antiquam. — Sum. 
moral. Theol., L. 8, c. 23, n. 2, Gloss., 
P- 447- 



reason of spiritual nourishment. The 
thing contained also, namely, the true 
body of Christ, can just as well be main- 
tained with the substance of the bread as 
with the accidents, because it is not more 
repugnant to substance to exist together 
with substance, than with the quantity of 
that substance. — But this mode of under- 
standing it, that the substance of the 
bread is not there, seems more difficult to 
maintain, and to it attend more incon- 
veniences than by supposing that the sub- 
stance of the bread is there ; therefore, 
etc., the major is proved. — And it seems 
strange why in one article, which is not 
the principal article of faith, such a mode 
of understanding it ought to be declared 
whereby both may he open to the con- 
tempt of all that follow reason. Thirdly, 
nothing must be held as of the substance 
of faith, except what can be expressly 
maintained from Scripture, or has been 
expressly declared by the Church, or evi- 
dently follows from something plainly 
contained in Scripture, or plainly deter- 
mined by the Church. — But now it does 
not seem to be expressly maintained that 
the substance of the bread is not there. 
For it is plain in John 6, where the truth 
of the Eucharist is particularly proclaimed, 
where Christ says : 1 am the living bread, 
whoso shall eat of this bread, etc. And 
in I Cor. Paul says : The bread which we 
break, is it not the communication of the 
body of Christ ? Nor is it found where 
the Church solemnly determines this truth, 
nor even how it can be evidently inferred 
from any manifest matter of belief, etc. 
— And then, concerning the third where 
you conclude, it must be said that the 
Church has declared this mode of under- 
standing it to be of the truth of faith in 
the creed put forth under Innocent III. 
in the Council of Lateran. 

Scotus denies that the doctrine of con- 
version and transubstantiation is ancient. 



264 



THE CATHOLIC FAITH. 



Century XV. 

PETRUS AB ALLIACO, ARCHBISHOP OF CAMBRAY. 



Quantum ad secundum articulum. — 
Sciendum est quod licet catholici concor- 
daverint in hoc quod corpus Christi vere 
et principaliter est in sacramento sub spe- 
ciebus panis et vini, sive ubi apparent 
species : tamen sicut recitat Magister di. 
xi. et g\o. de cele. Missa. cum Marthe, 
circa modum ponendi fuerunt diversae 
opiniones. 

Tertia opinio fuit, quod substantia 
panis remanet, etc. — Quia quid tamen sit 
de hoc, patet, quod ille modus est possi- 
bilis, nee repugnat rationi nee authoritati 
BibHae, imo est facilior ad intelligendum 
et rationabilior, quam aliquis aliorum, qui 
ponit, quod substantia panis deserat acci- 
dentia, et non substantia corporis Christi. 
Et sic non ponit accidentia sine subjecto, 
quod est unum de difficilibus quae hie 
ponuntur. — In 4 Sent., qu. 6, art. 2. 
Tert. opin., fol. 265, col. i, 2, AEF. 



As to the second article. — We must 
know that although Catholics agreed in 
this, that the body of Christ is truly and 
principally in the Sacrament under the 
species of bread and wine, or where the 
species appear : yet, as the Master recites, 
dist. xi. et glo. de cele. Miss, cum Marthe, 
there were different opinions as to the 
mode of supposing this. 

The third opinion w^as that the sub- 
stance of the bread remains, etc. — Yet, 
however this may be, it is clear that this 
mode is possible, nor is it repugnant to 
reason, or to the authority of the Bible ; 
nay, it is easier to be understood, and 
more reasonable than any one of those 
others which supposes that the substance 
of the bread, and not the substance of the 
body of Christ, deserts the accidents. And 
thus it does not suppose accidents without 
a subject, which is one of the difficulties 
which are here supposed. 



NICOLAUS DE CUSA, CARDINAL. 



Tamen siquis intelligeret panem non 
transubstantiari, sed supervestiri nobiliori 
substantia : quemadmodum nos expecta- 
mus lumine gloriae supervestiri, nostra sub- 
stantia salva, prout quidam veteres theo- 
logi intellexisse reperiuntur, qui dicebant 
non solum panem, sed et corpus Christi 
esse in sacramento : ille habet ad vim 
vocabuli attendere. — Exercit., L. 6 [c. 7], 
fol. 102, col. 2. T. 2, 



Yet if any one understand that the 
bread is not transubstantiated, but clothed 
upon with a more noble substance, as we 
expect to be clothed upon with the light 
of glory, our substance being preserved, 
as some of the ancient theologians are 
found to have understood, who said not 
only that the bread, but also that the body 
of Christ was in the Sacram.ent : he must 
observe the force of the word. 



GABRIEL BILL 



Quomodo ibi sit Christi corpus, an per 
conversionem alicujus in ipsum, an sine 
conversione incipiat esse corpus Christi 
cum pane, manentibus substantia et acci- 
dentibus panis, non invenitur expressum 
in canone bibliae. — In can. miss., Lect. 
40, A., fol. 94, col. 2. 



How the body of Christ is there, 
whether by conversion of something into 
it, or whether without conversion the body 
of Christ begins to be with the bread, the 
substance and accidents of the bread re- 
maining, is not expressed in the canon of 
the Bible. 



THE CATHOLIC FAITH. 



26^ 



Century XVI. 
JOHN FISHER, BISHOP OF ROCHESTER. 

Nor is an)'^ word contained here [Matt. 
26] whereby it may be proved that the true 
presence of the body and blood of Christ 
is effected in our mass. 



Neque ullum hie verbum positum est 
quo probetur, in nostra missa veram fieri 
carnis et sanguinis Christi praesentiam. — 
Contr. capt. Babyl., c. 10, n. 2, fol. 80, 
col. I. 



DESIDERIUS ERASMUS. 



Nisi me moveret tantus Ecclesiae con- 
sensus, possim in Q<lcolampadii sententiam 
pedibus discedere, nunc in eo persisto, 
quod mihi tradidit Scripturarum interpres 
Ecclesia. Alioquin nullum reperio locum 
in Scripturis divinis, unde certo constet, 
apostolos consecrasse panem et vinum in 
carnem et sanguinem Domini. — Ep. 1053, 
col. 1 193, DE., T. 3, Pars 2. 

In Synaxi Transubstantiationem sero 
definivit Ecclesiae : diu satis erat credere, 
sive sub pane consecrato, sive quocumque 
modo adesse verum corpus Christi. — In i 
Cor. 7:39, col. 696, C, T. 6. 



Did not the great consent of the 
Church move me, I might go over to the 
opinion of (Ecolampadius ; but now I 
stand firm in that which the Church, the 
interpreter of Scripture, has delivered to 
me. Otherwise I find no passage in Holy 
Scripture, whence it is certainly manifest, 
that the Apostles consecrated bread and 
wine into the flesh and blood of our Lord. 

The Church at a late day defined 
Transubstantiation in the Communion : 
for a long time it was sufficient to beheve 
that the true body of Christ was present, 
either under the consecrated bread or in 
any other manner. 



THOMAS DE VIO, CAJETANUS, CARDINAL OF S. SIXTUS. 



Circa praesentis et sequentium articu- 
lorum doctrinam, ac materiam pro clari- 
tate et ampliori intellectu difficultatum, 
sciendum est ex auctoritate sacrae scrip- 
turae de existentia corporis Christi in 
Sacramento Eucharistiae nihil aliud haberi 
expresse, nisi verbum Salvatoris dicentis. 
Hoc est corpus meum : Oportet enim 
verba haec vera esse. Et quoniam verba 
sacrae scripturae exponuntur dupliciter 
(vel proprie vel metaphorice), primus error 
circa hoc fuit interpretantium haec Dom- 
ini verba metaphorice, quem Magister, 
Sent, in dist. 10, lib. 4, tractat, qui et 
hoc articulo reprobatur. Et consistit vis 
reprobationis in hoc, quod verba Domini 
intellecta sunt ab ecclesia proprie, et prop- 
terea oportet ilia verificari proprie. Ha- 
bemus igitur ex veritate verborum Domini 
in sensu proprio, corpus Christi veraciter 



For perspicuity and a better under- 
standing of the difficulties about the doc- 
trine and matter of the present and follow- 
ing articles, we must know that nothing 
else is expressly obtained from the author- 
ity of Holy Scripture concerning the 
existence of the body of Christ in the 
Sacrament of the Eucharist, except the 
word of our Saviour, saying : This is ^ly 
body. These words surely ought to be 
true. And since the words of Holy Scrip- 
ture are explained in a double sense, either 
properly or metaphorically, the first error 
about this matter was of those who inter- 
preted these words of our Lord meta- 
phorically, which the Master, Sent. dist. 
10, lib. 4, treats of, who in this article 
also is condemned. And the force of the 
condemnation consists in this, that the 
words of our Lord are understood properly 



266 



THE CATHOLIC FAITH 



esse in Eucharistia, et hoc est primum 
quod ex evangelic habemus circa hoc sac- 
ramentum. Alterum autem quod Evan- 
gelium non explicavit, expresse ab ecclesia 
accipimus, scilicet, conversionem panis in 
corpus Christi, etc. — In 3 S. Thorn., qu. 
75, art. I, fol. 236, col. I. 



by the Church ; and moreover, these words 
ought to be verified truly. We have, 
therefore, on the truth of the words of our 
Lord in their proper sense, that the body 
of Christ is truly in the Eucharist, and 
this is the first that we have concerning 
this Sacrament from the Gospel. But the 
other, which the Gospel has not explained, 
we have received expressly from the 
Church ; namely, the conversion of the 
bread into the bodv of Christ, etc. 



CUTHBERT TONSTALL, BISHOP OF DURHAM. 



De modo quo fieret [satius fuisset] 
curiosum quemque suae rehnquere conjec- 
turae, sicut liberum fuit ante illud Con- 
cilium [Lateranum] modo veritatem cor- 
poris et sanguinis Domini in Eucharistia 
esse fateretur : quae fuit ab initio ipsa 
Ecclesiae fides. — De verit. corp. et sang. 
Dom. in Euch., L. i, p. 46, 47. 



As to the manner in which it takes 
place, it would have been better to leave 
every curious person to his own conjec- 
ture, as was allowed before that Council 
[of Lateran], provided only he would con- 
fess the truth of the body and blood of 
our Lord to be in the Eucharist, which 
was the ver}' faith of the Church from the 
beginning. 



BEATUS RHENANUS. 



Error putantium corpus Christi in 
Eucharistia tantum esse sub figura, jam 
olim condemnatus est. — Admonit. ad 
lect. de quibusdam Tertulliani dogmatis, 
p. . Ed. Basil, 1521. 



The error of those who think that the 
body of Christ is in the Eucharist under a 
figure Only, which was long since con- 
demned. 



STEPHEN NICOLINUS. 



Esse in hoc authore nonnulla, quae si 
non diligenter attendantur, in malam par- 
tem accipi — possint. — Ac primum quod de 
sacrosanctae Eucharistiae mysterio dicit — 
dictum esse videtur ex eorum sententia, 
qui falso asserunt esse in eo pane corpus 
Christi remanente tamen panis substantia : 
quod quidem falsum est. — Quanquam 
Theodoretus hoc fortasse nomine, aliqua 
venia dignus videatur, quod de ea re ejus 
temporis ab Ecclesia nondum fuisset ali- 
quid promulgatum. Et minus mirandum 
est, si dum adversus haereticos acerrime 
disputat, veritatis tuendae studio longius 
provectus, in alteram partem, nimium 



There are some things in this author 
Avhich, if they be not diligently considered, 
can be received in a bad sense. — And, in 
the first place, what he .says concerning 
the mysten,^ of the holy Eucharist — seems 
to be spoken in conformity to the opinion 
of those who falsely assert that the body 
of Christ is in that bread, the substance of 
the bread remaining nevertheless : which 
is indeed false. — Although on this ac- 
count, perhaps, Theodoret may seem de- 
serving of some indulgence, because in 
his time nothing had as yet been promul- 
gated by the Church concerning this thing. 
And it is the less wonderful if, while he 



THE CATHOLIC FAITH. 



267 



quandoque declinet. 
Dialog. Theod., p. - 



In Ep. praefix. sharply disputes against heretics, torr.e 
along too far in his zeal for maintaining 
the truth, he sometime inclines too much 
to the other side. 

JOHN COCHLAEUS. 



Non sunt igitur omnia scripturis ex- 
pressa quae aguntur in Missa. Nos certe 
firmiter credimus, per verba consecratio- 
nis, quando a sacerdote recta consecrandi 
intentione proferuntur, vere confici corpus 
et sanguinem domini, et substantiam pa- 
nis vinique converti in corpus et sangui- 
nem Christi, etiamsi scriptura id expresse 
non dicat. Tu vero hujus fidei Christianae 
abnegator, et Transubstantiationem istam 
et concomitantiam, aliaque non modica 
fidei mysteria perfides negas et impugnas, 
ex hac una ratione, quod non habentur in 
scripturis expressa. — In Prim. Muse. An- 
ticoch. replic, c. 10, p. 29. 



Not everything, therefore, that is 
done in the Mass, is expressed in the 
Scriptures. We assuredly firmly beheve 
that by the words of consecration, when 
they are pronounced by the Priest with 
the right intention of consecrating, the 
body and blood of our Lord are truly pro- 
duced, and that the substance of the bread 
and wine are converted into the body and 
blood of Christ, even though Scripture 
does not expressly say it. But you, a 
denier of this Christian faith, perfidiously 
deny and oppose both this Transubstan- 
tiation and concomitance, and other not 
small mysteries of the faith, for this sole 
reason that they are not contained ex- 
pressly in the Scriptures. 



JOHN FERUS. 



Cum certum sit ibi esse corpus Christi, 
quid opus est disputare num panis sub- 
stantia maneut vel non ? — In Matt. 26, L. 
4, fol. 341, col. 2. 



Since it is certain that the body of 
Christ is there, what need is there of dis- 
puting whether the substance of the bread 
remains or not ? 



ALPHONSUS DE CASTRO. 



De transubstantiatione panis in cor- 
pus Christi, rara est in antiquis Scriptori- 
bus mentio. — Adv. Haer., L. 8, verb. 
Indulg., fol. 184, col. 2. 



Concerning the transubstantiation of 
the bread into the body of Christ, there is 
rare mention among the ancient writers. 



MELCHIOR CANUS, BISHOP OF THE CANARY ISLANDS. 



Non omnia, quae ad doctrinam Christ- 
ianam pertinent, esse etiamnum in sacris 
Uteris expressa. Nam perpetuam beatae 
Mariae virginitatem, — conversionem panis 
et vini in corpus et sanguinem Christi, — 
non ita expressa in libris canonicis in- 
veniens, sed adeo tamen certa in fide sunt, 
ut contrariorum dogmatum auctores eccle- 
sia haereticos judicarit. — Loc. TheoL, L. 
3, c. 3, secuTid. fund., fol. 95. 



Moreover, all things which pertain to 
Christian doctrine are not expressed in the 
Holy Scriptures. For you will not find 
the perpetual virginity of the blessed 
Mary, the conversion of the bread and 
wine into the body and blood of Christ, 
particularly expressed in the canonical 
books ; but yet they are of such certain 
faith that the Church has judged the 
authors of the opposite doctrines heretics. 



268 



THE CATHOLIC FAITH. 



BENEDICTUS ARIAS MONTAXUS. 



Incipiens a pane et vino, Testament! 
novi sacramentum instituit admirandum, 
cujus arcanam et mysteriis refertissimam 
rationem ut explicatiorem habeant Christ- 
ian! homines dabit aliquando Dominus. 

' Hoc est corpus meum.' Verum cor- 
pus meum in hoc sacramento panis con- 
tinetur sacramentaliter, et corpus etiam 
mystericum meum. — ^Elucidat. in Luc. 22, 
p. 262, 263. 



Beginning from bread and wine, He 
instituted the admirable Sacrament of the 
New Testament, the hidden nature where- 
of, most replete with mysteries, the Lord 
will sometime grant that Christian men 
may have better explained. 

'This is My body.' My true body is 
sacramentally contained in this Sacrament 
of bread, and My mystical body also. 



GULIELMUS ALANUS, CARDINAL. 



De duobus tamen Gelasio et Theo- 
doreto, facile mihi persuadeo, eos solos 
esse ex omni antiquitate, qui incHnaverunt 
in communeni postea multorum errorem, 
ut ita defenderent veram conversionem 
panis, ut materiam Element!, sicut in cae- 
teris naturalibus transmutationibus fieri 
videbant, relictam esse concederent, etc. 
— De Euch. Sacram., L. i, c. 35. p. 428. 



Yet concerning the two, Gelasius and 
Theodoret, I readily persuade myself that 
they are the only ones of all antiquity who 
inclined to what was aftenvards the com- 
mon error of many, so as to defend the 
true conversion of the bread, as to grant 
that the matter of the Element is left, as 
they saw was done in other natural trans- 
mutations, etc. 



"Century XVIL 
ROBERT BELLARMINE, CARDINAL AND JESUIT. 



Andradius in libro de coena Domini 
[dicit], — Etiamsi transubstantiatio ex man- 
ifestis Scripturis, ut tu arbitraris, probari 
non posset, tamen furor esset in iis rebus, 
quae ex certis locis Scripturarum, nee pro- 
bari, nee refelli possent, velle suo judicio 
potius, quam toti Ecclesiae credere. — 
Secundo dicit [Scotus], non extare locum 
ullum Scripturae tam expressum, ut sine 
ecclesiae declaratione evidenter coget tran- 
substantiationem admittere. Atque id 
non est omnino impossibile. Nam etiamsi 
scriptura, quam nos supra adduximus vi- 
deatur nobis tam clara, ut possit cogere 
hominem non protervum : tamen an ita 
sit, merito dubitari potest cum homines 
doctissimi, et acutissimi, qualis in primis 
Scotus fuit, contrarium sentiant. — Unum 
tamen addit Scotus, quod minime proban- 
dum est : ante Lateranense Concilium non 



Andradius, in his book, De coena 
Domini, says, — Although Transubstantia- 
tion, as you think, cannot be proved from 
clear passages of Scripture, yet it would 
be madness in those things which can 
neither be proved, nor refuted from cer- 
tain passages of the Scriptures, to desire 
to believe one's own judgment rather than 
the whole Church. — Secondly, Scotus says 
that there exists no passage of Scripture 
so express as to evidently compel one, 
without the declaration of the Church, to 
admit Transubstantiation. And this is 
not altogether impossible. For although 
the passages of Scripture w^hich we have 
cited above seem to us so clear that they 
can compel a man who is not refractory to 
believe it : yet whether it be so, can be 
justly doubted, seeing that most learned 
and sagacious men, such as especially 



THE CATHOLIC FAITH. 



269 



fuisse dogma tidei transubstantiationem : 
id enim ille dixit, quia non legerat Con- 
cilium Rom. sub Greg. VII., neque con- 
sensum ilium patrum quern nos supra ad- 
duximus. — De Sacr. Euch., L. 3, c. 23, 
p. 160, ABC, T. 3. 



Scotus was, judge the contrary. — Vet 
Scotus adds one thing, which can by no 
means be approved of, that before the 
Council of Lateran Transubstantiation 
was not an article of faith : for he said it 
because he had not read the Council of 
Rome under Gregory VII., nor that con- 
sent of the Fathers which we have cited 
above. 



A Franciscan published an Apologia Scoti, Paris, 1622, wherein he 
defends Scotus against the censures of Bellarmine. 



FRANCIS SUAREZ, JESUIT. 



Haeretici ergo negant ex his verbis 
[hoc est corpus meum] posse colligi hanc 
Christi praesentiam, et ideo varias meta- 
phoras aut figuratas expositiones confin- 
gunt. Ex Catholicis vero solus Cajetanus 
in commentario hujus articuli, qui jussu 
Pii v., in Romana editione expunctus est, 
docuit, seclusa Ecclesiae auctoritate verba 
ilia ad veritatem hanc confirmandum non 
sufficere.— In 3 Thorn., T. 3, qu. 75, art. 
I, disp. 46, n. 3, p. 615, D. 

Ex hac tidei doctrina colligitur primo, 
corrigendos esse scholesticos, qui hanc 
doctrinam de conversione hac, seu de tran- 
substantiatione non admodum antiquam 
esse dixenmt, inter quos sunt Scotus, dis- 
tinct. 10, quaest, i, § Quantum ergo, et 
distinct. 11, quaest. 3, et Gab., lect 41 in 
canone. — Ibid., qu. 75, art. 8, disp. 50, 
sect. I, p. 703, C. 



Heretics, therefore, deny that this 
presence of Christ can be obtained from 
these words : This is My body, and there- 
fore they devise various metaphors or fig- 
urative expositions. But of Catholics, 
Cajetanus alone, in his commentary on 
this article, which was expunged in the 
Roman edition by command of Pius V. , 
taught that apart from the authority of 
the Church these words did not suffice for 
confirming this truth. 

From this doctrine of faith, it is ob- 
tained in the first place, that those of the 
Schoolmen are to be corrected who have 
said that this doctrine concerning this 
conversion or transubstantiation is not 
very ancient, among whom are Scotus, 
distinct. 10, quaest. i, § Quantum ergo, 
and distinct. 11, quaest. 3, and Gabriel 
Biel, lect. 41 in canone. 



GREGORY OF VALENTIA, JESUIT. 



Denique observandum hoc loco est, 
quod prudenter ab aliis etiam scriptoribus 
Catholicis annotatum est. Non mirum 
esse, si in hac quaestione de Eucharistia 
occurrant aliquae sententiae obscuriores 
Patrum. — Considerari enim debet, morem 
fuisse Patrum, ut de rebus fidei, cum non 
dum essent aperte satis controversiae ab 
haereticis motae securius et simplicius in 
Ecclesia Catholica scriberent et loqueren- 



In fine, we must observe in this place 
what has been prudently annoted by other 
Catholic writers also. It is not strange 
if in this question concerning the Eucha- 
rist there occur some very obscure pass- 
ages of the Fathers. — For we ought to 
consider that it was the custom of the 
Fathers, when controversies had not yet 
been very openly moved by heretics, to 
write and speak very securely and simply 



•o 



THE CATHOLIC FAITH. 



tur ; quod nimirum putarent, se non nisi 
Catholice ab omnibus intelligi. — De praes. 
Christ, in Euch., c. lo, p. 381, EG. 



in. the CathoUc Church concerning matters 
of faith ; because, forsooth, they thought 
that they would be understood by all only 
in a Catholic manner. 



GABRIEL VASQUEZ, JESUIT. 



Audito nomine transubstantiationis, 
tanta inter Recentiores aliquos scholasticos 
de natura illius exorta fuit controv^ersia, 
ut, quo magis se ab re extricare conati 
fuerint, eo majoribus difificultatibus se ip- 
sos implicaverint. — In 3 S. Thorn., T. 3, 
qu. 75. art. 3, disp. 181, c. I, n. i, p. 
147. 



Having heard the name of Tran- 
substantiation, such a controversy arose 
among some of the more modern School- 
men that the more they strove to extricate 
themselves from the matter, the more they 
entangled themselves in greater difficul- 
ties. 



JOHN BARNESIUS, BENEDICTINE MONK. 



Assertio Transubstantiationis, seu mu- 
tationis substantialis panis, licet sit opinio 
communior, non tamen est fides Ecclesiae : 
Et Scripturae et Patres docentes Jlietov- 
diav, sufficenter exponi possunt de ad- 
miranda et supernaturali mutatione panis 
per praesentiam corporis Christi ei acce- 
dentem, sine substantialis panis desitione. 



— Merovdiar illam in augustissimo 
Sacramento factam, plerique graves et 
antiqui scriptores ita explicant, ut non fiat 
per desitionem substantiae panis, sed per 
receptionem supernaturalem substantiae 
corporis Christi in substantiam panis. ^ 
Cathoiico-Romano Pacificus, sect. 7, p. 
849 ; Paralip. ad sect. 7, p. 850, 851, T. 2. 
Ap. Brown, Fascic. rer. expet. et fug. 



The assertion of Transubstantiation, 
or of a substantial change of the bread, 
though it be the more common opinion, 
yet it is not the faith of the Church : And 
the Scriptures and Fathers teaching a 
change, can be sufficiently expounded of 
the wonderful and supernatural change of 
the bread by the presence of the body of 
Christ added to it, without the departure 
of the substance of the bread. 

— That change made in the most 
august Sacrament, many grave and ancient 
writers so explained, that it may not take 
place by the departure of the substance of 
the bread, but by the supernatural recep- 
tion of the body of Christ into the sub- 
stance of the bread. 



PHILIPPUS GAMACHAEUS. 

Gamachaeus attributes John Chrysostom's Epistle to Caesarius to 
another John, who flourished at the beginning of the sixth century, and 
adds : 



Adde quod nee transubstantiatio ejus Besides, neither had Transubstantia- 

[ Theodoreti] temporibus ita perspicue tra- tion been so clearly delivered and ex- 

dita explicata fuerat, sicut hodie post gen- plained in the times of Theodoret as it is 

eralem Ecclesiae definitionem, quo etiam to-day, after the general definition of the 



THE CATHOLIC FAITH. 



271 



modo excusari potest ille Joannes Con- 
stantinopolitanus. — Sum. Theol. in 3 D. 
Thorn., qu. 75, De primo, c. 3, p. 376, 
col. 2, D., T. 3. / 



Church, in which way also that John of 
Constantinople can be excused. 



ADAM TANNER, JESUIT. 



Si enim hoc ita est, fateantur ipsi 
[adversarii], quaeso si lubet, multa fide 
infallibili et divina esse credenda, quae in 
scriptura sola non contineantur, nee ex ea 
sola evidenter deducantur ; et tunc nihil 
cum illis amplius magnopere contende- 
mus, fateantur, inquam, — transubstantia- 
tionem in Eucharistia, etc. — Relat. com- 
pend, de Colloq. Ratisb., pars 2, c. 6, 
p. 72. 



For if this be so, let our adversaries 
confess, I beg, if it please them, that 
many things are to be beUeved with infal- 
lible and divine faith, which are not con- 
tained in Scripture alone, nor are evidently 
deduced from it, and then we will no 
longer vigorously contend wnth them. Let 
them confess, I say, transubstantiation in 
the Eucharist, etc. 



PETRUS DE MARCA, ARCHBISHOP OF PARIS 



Quantum enim interest inter panis 
speciem in Sacramento et naturam hu- 
manam in Incarnatione ! Conveniunt ta- 
men, quod sufficit ad institutum, in eo 
quod species panis est essentia et natura 
distincta a corpore Christi sibi adjuncto : 
licet ratio Eucharistiae id exigat, ut sub- 
stantia panis interior conversa fuerit in 
illud corpus modo quodam, qui omnem 
cogitationem exsuperat. Ceterum mutatio 
ilia non* officit quin panis qui videtur [id 
est accidentia], suam naturam, extantiam, 
et essentiam sive substantiam retineat, et 
naturae verae proprietaetes ; inter quas est 
alendi corporis humani facultas, etc. — 
Unde consequitur, recte observatum a 
Gelasio, saeramenta corporis et sanguinis 
Christi divinam rem esse, quia panis et 
vinum in divinam transeunt substantiam, 
sancto spiritu perficiente, nempe in corpus 
Christi spiritale, sed alia ex parte non de- 
sinere substantiam et naturam panis et 
vini, sed ea permanere in suae proprietate 
naturae. Quoniam scilicet, post quam 
panis in divinam substantiam transivit 
[non interiit Integra panis natura, quam 
substantiam quoque vocat, nee desivit : 
sed], in suae proprietate naturae perman- 
sit ad alendum corpus idonea, quod est 
praecipuum confecti panis munus. — Quare 



For how great is the difference be- 
tween the species of the bread in the Sac- 
rament, and the human nature in the In- 
carnation ! Yet they agree in this, which 
suffices for the institution, that the species 
of the bread is, in its essence and nature, 
distinct from the body of Christ joined to 
it : though the reason of the Eucharist re- 
quires that the inward substance of the 
bread should be converted into that body 
in a certain manner which exceeds all 
imagination. But that change does not 
prevent that the bread which is seen [that 
is, the accidents] retain its nature, being, 
and essence or substance, and the proper- 
ties of its true nature ; among which is the 
faculty of nourishing the human body, 
etc. — Whence it follows that it was cor- 
rectly observed by Gelasius, that the Sac- 
raments of the body and blood of Christ 
are a divine thing, because the bread and 
wine pass into a divine substance by the 
agency of the Holy Spirit, namely, into the 
spiritual body of Christ ; but on the other 
hand, the nature and substance of the 
bread does not cease to exist, but these 
remain in the propriety of their own 
nature. Since, forsooth, after that the 
bread has passed into a divine substance, 
the whole nature of the bread, which he 



272 



THE CATHOLIC FAITH 



docuit [Theodoretus], mutationem quidem 
in symbolis credendam fieri ex gratia : ita 
tamen ut signa,. quae videntur, a sua 
natura non recedant : quod Eutychia- 
norum causam labefactabat. — Quoniam 
vero incuriosius videbantur locuti plerique 
veterum, qui constituta semel hac muta- 
tione panis, nihil naturae panis permanere 
docebant, aut docere videbantur ; Theodo- 
retus audacter ait et vera, symbola post 
sanctificationem earn naturam servare quae 
videtur : licet appellatione corporis et san- 
guinis decorata fuerint. — Opusc. dissert, 
de Euch. Sacram., p. g6, 98, 100, loi, 
T. ^. 



also calls the substance, has not perished, 
nor ceased to exist : but has remained in 
the propriety of its own nature, fit for 
nourishing the body, which is the especial 
gift of bread which is made. — Wherefore, 
Theodoret taught that we are indeed to 
beHeve that a change is made in the sym- 
bols by grace ; yet in such a way that the 
signs which are seen do not depart from 
their nature : which overthrew the cause of 
the Eutychians. — But whereas most of the 
ancients seem to have spoken unconcern- 
edly, who taught or seemed to teach, that 
this change being once established, noth- 
ing of the nature of the bread remained ; 
Theodoret says, boldly and truly, that the 
symbols after the consecration preserve 
that nature which is seen : though they 
have been honored with the appelation of 
the Body and Blood. 

Two passages in this citation I have inclosed in brackets. The 
first [id est, accidentia] is inserted in the Paris edition by the Roman 
Cathohc editor to destroy the meaning of the author. It is not found 
in the original leaf cut out, and deposited by Archbishop Wake in St. 
Martin's Library, nor in the edition which I have used. The rest of 
the. passage, if nothing else, discovers the interpolation. The second 
passage [non interiit — sed] is omitted in the Paris edition, for the same 
reason that the above passage is inserted. It is contained in the 
original and in the present edition. 



II est vray qu'il [S. Chrysostome] 
semble exposer ce changement d'une 
facon particuliere en I'Epistre ecrite a 
Caesarius, rapportee par Pierre Martyr de 
la Bibliotheque Florentine ; a S9avoir que 
le pain, estant consacre, ne change point 
de nature ny de substance, encore qu'il 
quitte le nom de pain, et qu'il soit fait 
uji corps avec le vray Corps de Christ, de 
mesme facon que I'homine et la Divinite 
unis ensemble sont un Christ. — II est 
vray, qu'il met le Lecteur en pein, lors 
qu'il dit, que ce Corps est rompu et man- 
ge, mais qui ne va point au retrait : car si 
la natura du pain est conservee, qui em- 
pesche que ce cjui est materiel, non abeat 
in secessum? comme Origene avoue, leqnel 



It is true that St. Chrysostom seems 
to explain this change in a particular 
way in the Epistle written to Caesarius, 
brought by Peter Martyr from the Flor- 
entine, Library ; that is to say, that the 
bread, being consecrated, does not change 
in nature, nor in substance, although it 
loses the name of bread and becomes a 
body with the true body of Christ, in the 
same manner that man and God conjoined 
become one Christ. — It is true he puts the 
reader in trouble, when he says that this 
body is broken and eaten, but that it does 
not go into the draught : for if the nature 
of the bread is preserved, what hinders 
that which is matter from going into the 
draught ? as Origin avows, who distin- 



THE CATHOLIC FAITH. 



-/O 



distingue en I'Eucharistie ie materiel, et 
ce qui arrive au pain par la consecration. 
Mais S. Chrysostome a voulou parler avec 
plus de respect de I'Eucharistie, et n'a 
pas voulou que Ton se persuadant, que ce 
qui avoit este fait un mesme corps par 
union, peut aller au retrait en ce qu'il avoit 
de materiel. — Ceque Ton peut considerer 
en ce point, est, que jusqu'a S. Chrysos- 
tome Ton a cru, que le pain est vrayement 
!e corps par un changement merveilleux, 
qui arrive au pain, en ce qu'il n'est plus 
simple pain, mais devient uni au Verbe 
incarne, et a son corps naturel ; le pain ne 
quittant point sa nature ; et neanmoins 
n'allant point au retrait. — Theodoret, 
Gelase et S. Chrysostome, ont reconnu un 
changement real du pain, qui laisse pour- 
tant les especes en leur substance natu- 
relle ; mais leur donne une novelle condi- 
tion par grace, qui consiste a estre les 
sacremens du corps et du sang de Jesus 
Christ, a porter le nom des choses signi- 
fiees, et a contenier le Verbe avec la chair 
spirituelle qu'il communique ; et par ce 
moyen le pain et le vin par I'operation du 
S. Esprit Transeunt in divinam substan- 
tiara ainsi que parle Gelase. — Traitte du 
Sacrem. de I'Eucharist, p. 122, 124, 143, 
T. 5. 



guishes the matter in the Eucharist from 
that which arrives to the bread by the 
consecration. But St. Chrysostom has 
wished to speak with more reverence of 
the Eucharist, and has not wished any 
one to believe that that which had been 
done in the same body by union, could go 
into the draught, in that which it has of 
matter. — The conclusion which we must 
come to on this point, is that before St. 
Chrysostom, it was believed that the 
bread was truly the Body, by a marvelous 
transformation which happened to the 
bread, so that it was no longer plain 
bread, but becomes united to the Incar- 
nate Word and to His natural body ; the 
bread not losing its nature ; and neverthe- 
less it dees not go into the draught. — 
Theodoret, Gelasius, and St. Chrysostom 
have acknowledged a real change of the 
bread, w^hich leaves, however, the species 
in their natural substance, but gives to 
them a new condition by grace, which 
consists in being the Sacraments of the 
body and blood of Jesus Christ, in bear- 
ing the name of the things signified, and 
in containing the Word with the spiritual 
flesh which He furnishes ; and by this 
means the bread and the wine by the 
operation of the Holy Spirit pass into a 
divine substance, as Gelasius savs. 



This treatise of P. de Marca was published after his death by Paul 
Faget, his relation, in 1668, but was suppressed. 



Stephanus Baluzius. — S'il est vry, 
ce que j'ay de le peine a croire, que fue 
Monseigneur ait compose le Traitez, que 
M. Faget a fait imprimer sous son nom, 
dont il se vante dans le Preface et dans le 
Vie d'avoir les originaux escrits de la 
main de I'auteur, nons ne s^aurions em- 
pescher, que feu Monseigneur ne passe 
dans I'esprit de beaucoup de gens pour 
heretique au sujet de I'Eucharistie ; et par 
consequent sa reputation en receura un 
tres grand dommage. — Seconde lettre 
ecrite a Mons. le President Marca, p. 161, 
T. 5. 



If it be true, that which I have had 
difficulty in believing, that the late Lord 
was the author of the Treatise which M. 
Faget has pubHshed under his name, 
wherein he boasts in the preface and in 
his Life of having the original manuscripts 
in the handwriting of the author, we can- 
not prevent the late Lord from passing in 
the judgment of many men, for a heretic 
on the subject of the Eucharist ; and con- 
sequently his reputation will receive very 
great injury. 



2/4 



THE CATHOLIC F^AITH. 



Enimvero viri quidam graves et eru- 
diti, Heribaldus scilicet Autissiodorensis 
episcopus, et Rabanus monachus, post- 
modum Moguntinus archiepiscopus, qui 
modum interpretandae mutationis juxta 
sententiam Ambrosii et Augustini amplec- 
tebantur, statim contrariis adversus Pas- 
chasium scriptis certaverunt, non in eo 
quod attinet ad veteram mutationem, sed 
ad illius modum. — Ep. Lucae D'Achery, 
p. 853, T. 3, Op. D'Achery. 



For certain grave and learned men, 
namely, Heribaldus, Bishop of Auxerre, 
and Rabanus the Monk, afterwards Arch- 
bishop of Mentz, who adopted the method 
of interpreting the change according to 
the opinion of Ambrose and Augustine, 
straightway contended against Paschasius 
with hostile treatises, not in regard to that 
which pertains to the ancient change, but 
to the manner of it. 




PURGATORY. 



THE CHURCH OF ROME. 

The Church of Rome holds that there is a Purgatory, wherein the 
souls of the departed, which are not perfectly freed from the blemish of 
venial sin, are purged for a season with torment, till, made pure, they 
are fitted to enter heaven. The period of punishment will be longer 
or shorter according to the quality of the guilt. Moreover, the torments 
of Purgatory far exceed any pains or tortures of this mortal life. 

EXISTENCE OF A PURGATORY. 



COUNCIL OF TRENT. 



Quum Catholica Ecclesia, Spiritu sancto 
edocta ex sacris Uteris et antiqua Patrum 
traditione, in sacriis et novissime in hac 
oecumenica synodo docuerit, purgatorium 
esse, animasque ibi detentas fidelium suf- 
fragiis, potissimum vero acceptabili altaris 
sacrificio juvari, praecipit sancta Synodus 
episcopis, ut sanam de purgatorio doctri- 
nam a Sanctis Patribus et sacris conciliis 
traditam a Christi fidelibus credi, teneri, 
doceri et ubique praedicari diligenter 
studeant. — Sess. 25, decret. de Purg., p. 
173- 



Whereas, the Cathohc Church, in- 
structed by the Holy Spirit, has taught in 
her holy Councils, and recently in this 
general Synod, from the Holy Scriptures, 
and the ancient tradition of the Fathers, 
that there is a Purgatory, and that the 
souls there detained are helped by the 
suffrages of the faithful, but principally 
by the acceptable sacrifice of the altar, 
this holy Synod gives command to the 
Bishops, that they be diligently careful, 
that the sound doctrine concerning Purga- 
tory, handed down by the holy Fathers 
and sacred Councils, be beheved, held, 
taught, and everywhere preached by 
Christ's faithful. 



THE FAITH OF CATHOLICS. 

BY BERRINGTON AND KIRK. 

Catholics hold there is a Purgatory ; that is to say, a place or state 
where souls, departing this life, with remission of their sins, as to the 
guilt or eternal pain, but yet liable to some temporal punishment (of 

275 



276 THE CATHOLIC FAITH. 

which we have just spoken) still remaining due ; or not perfectly freed 
from the blemish of some defects which we call venial sins — are purged 
before their admittance into heaven, where nothing that is defiled can 
enter. — Prop, xi, p. 354, Ed. Lond., 1830. 

POSITION OF PURGATORY. 

The Church of Rome has not determined anything formally as to 
the place of Purgatory, but it is the common opinion of the Schoolmen 
that a subterraneous receptacle for souls is situated near hell. 

ROBERT BELLARMINE, CARDINAL AND JESUIT. 

Habemus igitur, Purgatorium, In- We hold, therefore, that Purgatory, 

fernum, ac limbos Patrum, et puerorum, Hell, and the Limbus of the Fathers, and 

loca subterranea esse. — De Purg. , T. 2, of children, are subterraneous places, 
c. 6, p. 410, F., T. 2. 

Octava [opinio] est communis Scho- The eighth opinion is the common 

lasticorum, Purgatorium esse infra viscera one of the Schoolmen, that Purgatory is 

terrae inferno ipsi vicinum. — Ibid., L. 2, within the bowels of the earth, in the 

c. 6, p. '410, A. vicinity of Hell itself, 

THE TORMENTS OF PURGATORY. 

The Council of Trent gives the minimum of what is to be held in 
regard to Purgatory. It does not require a belief that souls are tor- 
mented by a material fire, though such be the popular belief, and no 
writer of that Church has ever maintained the contrary. The torments 
are represented by Roman Catholic divines as surpassed only by those 
of hell itself. 

FRANCISCUS COSTERUS, JESUIT. 

Excellunt [Purgatorii poenae] omnem The torments of Purgatory surpass 

poenam, quam unquam aliquis passus est all torment which anyone ever suffered in 

in hac vita : nunquara in carne tanta in- this life. Never was such torment found 

venta est poena ; licet mirabilia passi sunt in the flesh, though the Martyrs have 

martyres, et multi nequiter iniqui tanta suffered wonderful things, and many un- 

sustinuerint supplicia. — Enchirid., c. 14, just persons have miserably suffered so 

de Purg., prop. 6, p. 507. great punishments. 

ROBERT BELLARMINE, CARDINAL AND JESUIT. 

De quarto, poenas Purgatorii esse Fourthly, the Fathers teach that the 

atrocissimas, et cum illis nullas poenas torments of Purgatory are most horrible, 

hujus vitae comparandas docent Patres. and that no torments of this life can be 

— De Purg., L. 2, c. 14, p. 413, D., compared with them. 
T. 2. 



THE CATHOLIC FAITH, 



// 



SCRIPTURE. 

2 Mac. 12:43-46. And making a gathering, he sent twelve thousand drachms 
of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well 
and religiously concerning the resurrection. 

(For if he had not hoped that they that were slain should rise again, it would have 
seemed superfluous and vain to pray for the dead.) 

It is therefore a holy and wholesome thought to pray for the dead, that they may 
be loosed from sins. 



Douay Version. 

Matt. 3:11. I indeed baptise you in 
water unto penance, but he that shall come 
after me, is mightier than I, whose shoes 
I am not worthy to bear ; he shall baptise 
you in the Holy Ghost and fire. 

lb. 5 : 25, 26. Be at agreement with 
thy adversary betimes, whilst thou art in 
the way with him : lest perhaps the adver- 
sary deliver thee to the judge, and the 
judge deliver thee to the officer, and thou 
be cast into prison. 

Amen I say to thee, thou shalt not 
go out from thence till thou repay the 
last farthing. 

lb. 12 : 32. And whosoever shall 
speak a word against the Son of man, it 
shall be forgiven him : but he that shall 
speak against the Holy Ghost, it shall not 
be forgiven him neither in this world, nor 
in the world to come. 

Luke 3 : 16. — He shall baptise you 
with the Holy Ghost and with fire. 

lb. 12 ; 58, 59. And when thou goest 
with thy adversary to the prince, whilst 
thou art in the way endeavour to be de- 
livered from him .- lest perhaps he draw 
thee to the judge, and the judge deliver 
thee to the exactor, and the exactor cast 
thee into prison. 

I say to thee, thou shalt not go out 
tlience, until thou pay the very last mite. 

I Cor. 3 : 13-15. Every man's work 
shall be manifest : for the day of the Lord 
shall declare it. because it shall be revealed 



King James' Version. 

Matt. 3 : II. I indeed baptise you 
with water unto repentance : but he that 
cometh after me is mightier than I, whose 
shoes I am not worthy to bear : he shall 
baptise you with the Holy Ghost, and 
with fire : 

lb. 5 : 25, 26. Agree with thine ad- 
versary quickly, while thou art in the way 
with him ; lest at any time the adversary 
deliver thee to the judge, and the judge 
deliver thee to the officer, and thou be cast 
into prison. 

Verily I say unto thee. Thou shalt by 
no means come out thence,^ till thou hast 
paid the uttermost farthing. 

lb. 12 : 32. And whosoever speaketh 
a word against the Son of man, it shall be 
forgiven hin> : but whosoever speaketh 
against the Holy Ghost, it shall not be 
forgiven him, neither in this world, nor in 
the world to come. 

Luke 3 : 16. — He shall baptise you 
with the Holy Ghost and with fire. 

lb. 12 : 58, 59. When thou goest 
with thy adversary to the magistrate, as 
thou art in the way, give diligence that 
thou mayest be delivered from him ; lest 
he hale thee to the judge, and the judge 
deliver thee to the offtcer, and the officer 
cast thee into prison. 

I tell thee, thou shalt not depart 
thence, till thou hast paid the very last 
mite. 

I Cor. 3 : 13-15. Every man's work 
shall be made manifest : for the day shall 
declare it. because it shall be revealed bv 



-8 



THE CATHOLIC FAITH. 



in fire : and the fire shall try every man's 
work, of what sort it is. 

I Pet. 3 : 19, 20. In which also com- 
ing He preached to those spirits that were 
in prison : 

Which had been sometime incredu- 
lous, when they waited for the patience of 
( iod in the days of Noe, when the ark was 
a building : wherein a few, that is, eight 
souls, were saved by water. 



fire ; and the fire shall try every man's 
work of what sort it is. 

I Pet. 3 : ig, 20. By which also He 
went and preached unto the spirits in 
prison ; 

Which sometime were disobedient, 
when once the long-suffering of God 
waited in the days of Noah, while the 
ark was a preparing, wherein few, that is, 
eight souls were saved by water. 



EXAMINATION OF THE TEXTS 

CITED BY THE CHURCH OF ROME IN PROOF OF A PURGATORY. 

Roman Catholics lay great stress on the fact that according to 
Matt. 12 : 32, sins against the Holy Ghost shall -be forgiven "neither in 
this world, nor in the world to come." Therefore, say they, by implica- 
tion some sins are remitted in the next world. But the phrase means 
nothing more than that such a sin will never be forgiven, as is evident 
from Mark 3 : 29 and Luke 12 : 10, where it is said expressly that blas- 
phemy against the Holy Ghost will never be forgiven. As to this, and 
the other texts, we submit ourselves to. the interpretation of the Catholic 
Church. The Book of Maccabees is not in the Canon. 



Matt. 3 : 11 and Luke 3 : 16. 
Century IV. 



BASIL, BISHOP OF CAESAREA. 



Ovroo<i anoX-ovBov nai ocvay- 
Kaiov rov fJaTtridOsvra er t(2 Ttvpi, 
T0vra6riv, ev rcS \6yc^ Si8a6Ka- 
\ia<i, n. r. A. — De Bapt. (op. dub.), L. 
I, qu. 2, n. 10, p. 903, T. 2. 



Thus it is befitting and necessary that 
he who has been baptised in fire, that is, 
in the word of doctrine, etc. 



Century V. 

CYRIL, BISHOP OF ALEXANDRIA. 



UaptiKoc^Ei yap oifiai Ttvpi rrfv 
Tov dyiov nvEvjiiaro'i dvva/uiv, nai 
rrfv eii rfiid'i itap' avrcv teXov- 
j.j6v?/r erepysiav du7/HriH?'/v • — 
Contr. Jul., L. 7, p. 249, BC. 



For he compares to fire, I think, the 
power of the Holy Spirit, and the cleans- 
ing operation perfected in us by Him. 



THE CATHOLIC FAITH. 



2/9 



Century XI. 

THEOPHYLACTUS, ARCHBISHOP OF ACRIDA. 



77 Se vavrcx SeXovdi ; to jiiev 
fdiXTtridei vjiid^ ev nvEviiiaTL nai 
Ttvpi, TtpodrjXov TtavTanr • Hcxi yap 
ToTs ""ATtodr ')Xoi<i kTCE.aipE to itvEvjua, 
Hcxi nvpivai yX(S66ai ooq/j7j6ay fiE- 
pL^'ijUEvai avroli. — In Luc. 3 : 16, p. 
295, B., T. I. 



But what does this mean? He shall 
baptise you with the Spirit and with fire. 
It is very evident ; for He sent the Spirit 
upon the Apostles, and fiery^-cloven tongoies 
appeared and rested upon them. 



Century XVI. 

JOHN MALDONATUS, JESUIT. 

Sunt qui ignem hoc loco purg-atorium Some interpret the fire in this place 

interpretentur. — Sed dubium non est, quin by purgatory. — But there is no doubt but 

per ignem Spiritus Sanctus significetur. — that by fire the Holy Spirit is signified. 
In Matt. 3:11, p. 114, T. i. 

FRANCISCUS RIBERA, JESUIT. 



In tantum enim Spiritu sancto bapti- 
zati sunt, ut repleretur tota domus, in qua 
erant sedentes. Ex quo intelligimus illud 
Matth. 3. — Ipse vos JDaptizabit in Spiritu 
sancto et igne. — Com. in Joel. 2, n. 54, 
55. p. 153. 



For insomuch \vere they baptised of 
the Holy Spirit, that the whole house in 
which they were sitting was filled. From 
this place we understand that in Matt, 3. 
— He shall baptise you in the Holy Spirit 
and fire. 



Matt. 5 : 25, 26, and Luke 12 : 58, 59. 

Century VIII. 

VENERABLE BEDE, PRIEST. 



Adversarius quippe noster in via, est 
sermo Dei, contrarius nostris carnalibus 
desideriis in praesenti via. — Exactor mit- 
tet in carcerem, quia per malignum Spiri- 
tum in inferno retruditur, quousque dies 
judicii veniat, ex quo jam in inferni igni- 
bus simul et ipse crucietur. — Id est, donee 
etiam minima peccata persolvas. Quae 
quia semper solvere poenas patiendo, sed 
nunquam persolvere veniam consequendo 
poteris (neque enim ibi veniae locus erit;, 
nunquam exibis inde, ubi perpetuas oper- 
um poenas lues. — In Luc. 12, c. 56, p. 
iSo. T. n. 



Our adversary in the way, forsooth, is 
the word of God, contrary to our carnal 
desires in the present way. — The officer 
shall cast him into prison, because by a 
malignant spirit he is thrust down into 
hell, till the day of judgment come, from 
which time he also shall at the same time 
be tortured in the fires of hell. — That is, 
until thou discharge even the least sins. 
Because thou wilt be able always to pay 
them by suffering punishments, but never 
able to discharge them by obtaining par- 
don (for there will be no place of pardon 
there), thou wilt never go out thence, 
where thou payest perpetual penalties for 
thv works. 



28o 



THE CATHOLIC FAITH. 



Century IX. 

WALAFRIDUS STRABO, MONK OF FULDA. 



' Non exies inde/ id est quia de in- 
ferno nemo erit, donee novissimum quad- 
rantem reddat : 'donee,' pro 'semper' 
accipitur. — Expos, in Quat. Evang. in 
Matt., col. 877, C, Pat. Lat. T. 114. 



' Thou shalt not go out thence,' that 
is, because no one will be out of hell till 
he repay the last farthing: 'till,' is re- 
ceived for ' ever.' 



CHRISTIANUS DRUTHMARUS, ABBOT OF CORBIE. 



' Amen dico tibi, non exies inde, 
donee reddas novissimum quadrantem.' 
' Donee ' hie etiam pro aeterno ponitur, 
quia qui in infernum introierit, ulterius 
non exibit. Quasi dicat in aeternum non 
exibis inde : et ibi persolvas tormenta pro 
minimis etiam peccatis, quae per quadran- 
tem intelliguntur. — In Matt., c. 11, col. 
1309, C, Pat. Lat. T. 106. 



' Truly I say unto thee, thou shalt 
not go out thence, till thou repay the last 
farthing : ' Till ' is here also put for eter- 
nity, for whoever shall enter into hell, will 
not go out thereafter. As mucn as to 
say : Thou shalt not go out to all eternity ; 
and there thou mayest pay the torments 
for the least sins even, which are compre- 
hended by the farthing. 



Century XII. 
EUTHEMIUS, A MONK. 



"Ego's ov Ttdv, o HarediHd6Q?/<i, 
v7to6Tv6^f TovTs6rir, ov jj.tj t^eXByi 
EHElBev note. 'Aei yap xaradmd- 
C^ovrai HoXd'CsdQai oi roiovroi. — In 
Luc. 12:59, c. 46, p. 485, T. 2. 



Until thou endure all for which thou 
wast condemned, that is, thou shalt never 
come out thence. For such ones are con- 
demned to be punished forever. 



Century XV. 



DIONYSIUS A RYCHEL, A CARTHUSIAN. 

' Et in carcere,' id est, lacum inferni 
mittaris, in aeternum damnatus, quia non 
satisfacit off en so. — ' Donee reddas novis- 
simum quadrantem,' id est, pro minima 
culpa satisfacias, hoc est, nunquam redi- 
meris, quoniam in inferno nulla est satis- 
factio. — In Matt. 5, art. 10, c. 5. 



And thou shalt be cast into prison, 
that is, into the pit of hell, condemned for 
eternity, because he does not give satis- 
faction for his offense. — ' Till thou repay 
the last farthing,' that is, till thou givest 
satisfaction for the least sin, that is, thou 
shalt never be redeemed, since there is no 
satisfaction in hell. 



Century XVI. 

DIDACUS STELLA. 



Non intelligas quod aliquando exiet, 
quia, 'donee,' particula in sacris Uteris 
temporis aeternitatem significat. — Enar. 
in Luc. 12, p. 99. 



You may not understand that he will 
at some time go out, because the particle 
' till ' in the Sacred Writings signifies eter- 
nity of time. 



THE CATHOLIC FAITH. 



281 



FRANCISCUS TOLETUS, CARDINAL AND JESUIT 



Et hac ratione applicatur ei qui ante 
tribunal Dei comparabit sine poenitentia 
peccatique remissione in hac saecula facti ; 
mittetur profecto in carcere Inferni, quo- 
usque, satisfaciat debito ; non quod ali- 
quando satisfaciet, id enim numquam fiet, 
nee eripietur in aeternum, sed id solum 
dicitur, quod non aliter liberabitur : et iste 
sensus est germanus et accomodatus para- 
bolae. — In Luc. 12, annot. 90, p. 807, 



And for this reason the remark is 
applied to him who shall stand before the 
tribunal of God without penitence and re- 
mission of sin made in this world. He 
shall be certainly sent into the prison of 
Hell until he satisfy for his debt ; not that 
he will ever satisfy for it, for this will 
never be, nor shall he ever be delivered ; 
but this only is said, that he shall not be 
otherwise delivered ; and this sense is 
proper and conformable to the parable. 



JOHN MALDONATUS, JESUIT. 



Quod autem dicit, nos inde non exi- 
turos donee ultimum quadrantem persol- 
vamus, non significat, ut ait Augustinus, 
exituros postea, sed nunquam exituros, 
quia qui in inferno sunt, cum semper 
debitas poenas solvant, quia pro quolibet 
mortali peccato infinitas poenas debent, 
nunquam persolvunt. — In Matt. 5 : 25, 
p. 165, 166. 



But as to what He says, that we shall 
not go out thence till we pay the last 
farthing. He does not signify, as Augus- 
tine says, that we shall go out afterwards, 
but that we shall never go out, because 
they that are in hell, inasmuch as they 
ever pay due punishment, because for 
every mortal sin whatever, they owe in- 
finite punishments, they never discharge 
them. 



Century XVII. 

FRANCIS SUAREZ, JESUIT 



Sed hie locus perobscurus est, et non 
spectans ad praesentem controversiam, 
quia valde probabile est omnia ilia mem- 
bra significare aeternam condemnationem 
et poenam majorem vel minorem pro qual- 
itate delictorum. — In 3 S. Thom., T. 4, 
disp. 45, sect. I, n. 13, in Matt. 5, p. 
926, A. ^ 



But this place is very obscure, and 
does not pertain to the present contro- 
versy, because it is very probable that all 
those clauses signify eternal condemnation 
and a greater or less punishment accord- 
ing to the quality of the offences. 



CORNELIUS JANSENIUS, BISHOP OF GHENT. 



Quare neque hoc loco recte quis ur- 
gere potest purgatorii probationem. — Com. 
in Concord. Evang., c. 4, in Matt. 5 et 
Luc. 6, p. 240, C. 



Wherefore neither can any one rightly 
urge the proof of Purgatory from this 
place. * 



282 THE CATHOLIC FAITH. 

Matt. 12 : 32. 
HILARY, BISHOP OF POICTIERS. 

Nam cum caetera dicta gestaque liber- For while other saying;s and acts are 

ali venia relaxentur, caret misericordia, si forgiven with a liberal pardon, he is with- 

Deus negetur in Christo. — In Matt. 12 : 32, out mercy, if God is denied in Christ, 
c. 17, p. 391, T. 3. 

ST. JEROME, A PRIEST. 

Ergo quicumque opera Salvatoris Therefore whosoever shall impute the 

Beelzebub principi daemoniorum deputa- works of our Saviour to Beelzebub the 

vit, et dixerit fiilium Dei habere spiritum prince of daemons, and shall say that the 

immundum, huic nullo tempore blasphe- Son of God has an unclean spirit, to him 

mia remittetur. — In Matt. 12 : 32, L. 2, the blasphemy is never remitted, 
p. 22, B., T. 6. 

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 

'H de rov IIv£vjuaro<i fdXadcp?^- But blasphemy against the Spirit is 

jiiia ovH dcpa6TJ6£Tai, ovds jusra- not remitted., not even to those who 

voov6i. — Hom. 44 al. 45 in Matt. 12, repent, 
c. 3, p. 505, E., T. 7. 

AURELIUS AUGUSTINE, BISHOP OF HIPPO. 

Quod autem dicunt, Si peccavimus in But as to what they say, If we have 

Spiritum Sanctum, quia exsufflavimus bap- sinned against the Holy Spirit, because 

tismum vestrum, ut quid nos quaeritis, we have rejected your baptism, why do 

cum remitti nobis hoc peccatum omnino you seek us, since this sin cannot be re- 

non possit, dicente Domino, Qui pecca- mitted to us at all, the Lord saying : 

verit in Spiritum Sanctum non remittetur Whosoever shall sin against the Holy 

ei, neque in hoc saeculo, neque in futuro. Spirit, it shall not be forgiven him, 

— Ep. 185, ad Bonifac, c. 11, n. 48, col. neither in this this w^orld, nor in the world 

815, Pat. Lat. T. 33. > to come. 

' Non habet remissionem in aeter- ' He never has forgiveness, but shall 

num, sed reus erit aeterni delicti ;' quid be guilty of an everlasting sin'; what else 

est aliud, quam id quod secundum Mat- is this than what is read according to 

thaeum legitur, ' Non remittetur ei, neque Matthew : It shall not be forgiven him, 

in hoc saeculo, neque in futuro?' Aliis neither in this world, nor in the world to 

quippe verbis et alio loquendi modo ea- come ? The very same sentence, surely, 

dem- ipsa est expressa sententia. — Serm. is expressed in other words, and in another 

71, in Matt. 12 -.32, c. 8, n. 13, col. 452, manner of speaking, 
lb., T. 38. 

Century VI. 

FULGENTIUS, BISHOP OF RUSPE. 

Si quis tenens lidem, — sic agit poeni- If any one holding the faith thus re- 

tentiam pristini cujuslibet erroris, — liber pents of every past error whatsoever, he 

erit ab illo verbo quod adversus Spiritum will be clear of that word which is spoken 

Sanctum dicitur, quod dicenti non dimit- against the Holy Spirit, which is remitted 



THE CATHOLIC KAITH. 



283 



titur, neque in hoc saeculo neque in futuro. 
Hoc enim verbo Dominus et Salvator nos- 
ter non aliqua peccata insinuavit in futuro 
saeculo dimittenda quae in hoc saeculo 
dimissa non fuerint. — De Rem. pecc, 
L. I, c. 14, col. 5^7, Pat. Lat. T. 65. 



to him who speaks it, neither in this world, 
nor in the world to come. For by this 
word our Lord and Saviour did not insin- 
uate that some sins would be forgiven in 
the world to come, which were not for- 
given in this world. 



Century XI. 

THEOPHYLACTUS, ARCHBISHOP OF ACRHJA. 



OvK dq^efJr/derai ovv rovrcp owe 
evravQa ovrs euEi. ''AXXd xai kv- 
ravSa xai kxei Tif.iop7iBr/6e.rai. — In 
Matt. 12, p. 61, B. 



It shall not be remitted him, there- 
fore, either here or there. But he shall 
be punished both there and here. 



T. I, 



I Cor. 3 : 13-15. 
See citations from the Fathers on this text in Chapter V. 



In 1 66 1 a French New Testament was pubHshed at Bordeaux, in 
which the word Purgatory was interpolated in i Cor. 3:15, which read- 
ing was adopted by Girodon in his edition in 1662. and in the second 
Bordeaux, pubHshed in 1686. 



Par le feu de Purgatoire. 

Par le feu, a scavoir de Purgatoire. 

Par le feu du Purgatoire. 

— Cited by Cotton, " Memoir of a 
French New Testament," p. 67. 



By the fire of Purgatory. 

By the fire, namely, of Purgator)'' 

By the fire of Purgatory. 



ROBERT BELLARMINE, CARDINAL AND JESUIT. 



Omnes tamen veteres videntur accep- 
isse per illam diem, diem ultimi judicii, ut 
Theodoretus, Theophylactus, Anselmus, 
et alii, quorum mihi videtur verissima sen- 
tentia ; quamvis neutra repugnet Purga- 
torio. — De Purg., L. i, c. 5, p. 394, E. 



Yet all the ancients seem to have un- 
derstood by that day, the day of the last 
judgment, as Theodoret, Theophylactus, 
Anselm and others, whose opinion seems 
to me most true ; though neither is repug- 
nant to Purgatory. 



Century XVII. 

GREGORY OF VALENTIA, JESUIT 



Secundo [objicit Kemnitius], Theo- 
doretus, Oecumenius, Item Alcuinus, et 
Glossa Ordinaria. Ignem ilium esse in- 



Secondly [Kemnitius objects], Theo- 
doret, Oecumeni, Alcuin, likewise, and 
the Ordinary Gloss, understand that fire 



284 



THE CATHOLIC FAITH. 



tellig-unt eundem ipsum ignem ultimae 
conflag'rationis, quo dicunt, eos qui super 
fundamentum aedificav^erint lignum, foe- 
num, etc., id est, peccata leviora, esse in 
postremo illo die purgandos. — De Purg., 
c. 3, p. 898, F. 



to be the very same as the fire of the 
last conflagration, by which, they say, they 
who build upon the foundation wood, hay, 
etc., that is, lighter sins, are to be purged 
in that last day. 



I Peter 3 : 18—20. 
Century IV. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Jam ut arbitror, attenditur ordo ver- 
borum, ' Christus mortificatus carne, vivi- 
ficatus autem spiritu.' In quo spiritu 
veniens praedicavit et illis spiritibus qui 
increduli fuerant aliquando in diebus Noe : 
quoniam priusquam veniret in carne pro 
nobis moriturus, quod semel fecit, saepe 
antea veniebat in Spiritu ad quos volebat, 
visis eos admonens, sicut volebat, utique 
in spiritu, quo spiritu et vivificatus est, 
cum in passione esset carne mortificatus. 
Ep. 164, Evodio, c. 6, n. 18, col. 716, 
Pat. Lat. T. 33. 



Now% as I think, the order of the 
words is as follows : Christ being morti- 
fied in the flesh, but vivified in the spirit. 
Coming in this spirit, he preached to those 
spirits even which had been some time 
incredulous in the days of Noah. Since 
before that He came in the flesh to die for 
us, which He did once, He often before 
came in the Spirit to whom He would, 
admonishing them in visions, as He would, 
in the spirit surely, in which spirit He was 
vivified also, when He was mortified in 
the flesh in His Passion. 



Century V. 



CYRIL, BISHOP OF ALEXANDRIA. 



J id r?7? sii aSov HaTaf5d6Eoo<i, 
Tovi Ttidrsvovrai uai iTteyyooHora'^ 
avTov 7JA.£vBsfj(io6s rSv rov Qavd- 
Tov dsdjLK^r. — Frag, in i Pet. 3 : 19, 20, 
col. 1016, A., Pat. Gr. T. 74. 



By His descent into Hades, He Hber- 
ated from the bonds of death those who 
were faithful and had known Him. 



Century VIIL 



VENERABLE BEDE, PRIEST. 



Qui nostris temporibus in carne veni- 
ens iter vitae mundo praedicaverit, ipse 
etiam ante diluvium eis qui tunc increduli 
erant et carnaliter vivebant, spiritu veni- 
ens praedicavit. 



He Who in our times, coming in the 
flesh, preached the way of life to the 
world. He even before the deluge, com- 
ing in the spirit preached to those who 
were then incredulous and were living 
carnally. 



THE CATHOLIC FAITH. 



285 



Bede's MSS. read "carne" instead of '^carcere," but he says that 
some Codices had "carcere." Of the latter reading he says : 



Quod ad eandem pravorum atque in- 
credulorum intentionem respicit, quia quo- 
niam tenebris obscuratum habent sensum, 
merito etiam in hac vita in carcere con- 
clusi esse dicuntur. In quo videlicet car- 
cere, interioribus adhuc tenebris, hoc est 
caecitate mentis et operibus injustis gra- 
vantur, donee carne soluti, in tenebras 
exteriores et in carcerem projiciantur 
aeternae damnationis : de quo Dominus in 
Evangelio, Et judex (inquit) tradat te 
ministro et in carcerem mittaris. — In i 
Pet, 3, p. 229, 230, T. 12. 



This refers to the same intention of 
depraved and incredulous men, who, since 
they have their understanding obscured 
by darkness, are justly said to be shut up 
in a prison in this life even. In which 
prison indeed, they are still oppressed 
with interior darkness, that is, with blind- 
ness of mind and unjust works, until 
loosed from the flesh, they are cast forth 
into outer darkness and into the prison of 
eternal damnation, of which our Lord in 
the Gospel says : And the judge shall 
deliver thee to the minister, and thou 
shalt be cast into prison. 



Chapter I. 



THE CHURCH OF ROME. 

The Church of Rome holds that at death the souls of the just — 
those who will be eventually saved — if they have been guilty of faults 
or small sins, commonly called venial sins, will have to suffer the tor- 
ments of Purgatory till they are purified, and then they will be received 
into heaven. 



ROBERT BELLARMINE, CARDINAL AND JESUIT. 



Vocatur ergo tertio Purgatorium, lo- 
cus quidam, in quo tamquam in carcere 
post hanc vitam purgantur animae, quae 
in hac non plene purgatae fuerunt, ut 
nimirum sic purgatae in coelum ingredi 
valeant, quo nihil intrabit coinquinatum. 
— De Purg., L. i, c. i. p. 390, F., T. 2. 



In the third place, therefore, there is 
a certain place called Purgatory, in which, 
as in a prison, souls are purged after this 
life, which were not fully purged in this 
life, that forsooth, being thus purged, 
they may be able to enter into heaven, 
where nothing defiled shall enter. 



THE CLIFTON TRACTS. 

The [Roman] Catholic doctrine concerning Purgatory ma}^ be 
briefly stated thus : that Almighty God has appointed in the next world 
a third place, which is neither heaven nor hell, but a middle place, as it 
is called, in which certain, \\\\o will in the end go to heaven, are for a 
while detained. — Tra^Dt. 10, p. 3, vol. i. 



286 



THE CATHOLIC FAITH. 



THE CATHOLIC CHURCH. 

The Catholic Church held that the souls of the just, at the moment 
of leaving the body, entered at once upon the joys of Paradise, while 
the souls of the wicked were cast into torment. The Church knew of 
no '-middle place," called Purgatory, but we are distinctly told that if 
we fail to reach the kingdom we surely fall into hell, for the Scriptures 
make mention of these two places only. The Fathers often tell us that 
we are not to bewail the faithful dead, like the heathen who had no 
hope, but rather to look upon them as gone before us to their eternal 
rest, and therefore the Church sung psalms and hymns over them as 
having already crossed the stormy sea of life and entered the haven of 
rest. They say nothing about the just being detained in a place of 
torment till they are made pure, for, they say, it is impossible for them 
to be punished after death, as the trials and scourges of the righteous 
cease then instead of commencing. 

SCRIPTURE. 

The Holy Scriptures mention the existence of but two places after 
this life — heaven and hell. 



King James' Version. 

Ezech. 1 8 : 20. The soul that sin- 
neth, it shall die. The son shall not bear 
the iniquity of the father, neither shall the 
father bear the iniquity of the son : the 
righteousness of the righteous shall be 
upon him, and the wickedness of the 
wicked shall be upon him. 

Matt. 7 : 13, 14. Enter ye at the 
strait gate : for wide is the gate, and broad 
is the way, that leadeth to destruction, 
and many there be which go in thereat. 

Because strait is the gate, and narrow 
is the way, which leadeth unto Hfe, and 
fe\\ there be that find it. 

lb. S : II, 12. And I say unto you, 
That many shall come from the east and 
west, and shall sit down with Abraham, 
and Isaac, and Jacob, in the kingdom of 
heaven : 

But the childrep of the kingdom shall 
be cast out into outer darkness : there 
shall be weeping and gnashing of teeth. 



Donay Versioji. 

Ezech. iS : 20. The soul that sin- 
neth, the same shall die : the son shall not 
bear the iniquity of the father, and the 
father shall not bear the iniquity of the 
son : the justice of the just shall be upon 
him, and the wickedness of the wicked 
shall be upon him. 

Matt. 7 : 13, 14. Enter ye in at the 
narrow gate : for wide is the gate, and 
broad is the way that leadeth to destruc- 
tion, and many there are who go in thereat. 

How narrow is the gate, and strait is 
the way that leadeth to life : and few there 
are that find it. 

lb. 8 : II, 12. And I say to you 
that many shall come from the east and 
the west, and shall sit down with Abra- 
ham, and Isaac, and Jacob in the king- 
dom of heaven : 

But the children of the kingdom shall 
be cast out into the exterior darkness : 
there shall be wailing and gnashing o£ 
teeth. 



THE CATHOLIC FAITH. 



287 



lb. 13 : 4Q, 50. So shall it be at the 
end of the world : the Angels shall come 
forth, and sever the wicked from among 
the just, 

And shall cast them into the furnace 
of fire : there shall be wailing and gnash- 
ing of teeth. 

lb. 25 : 33, 34, 41. And He shall 
set the sheep on His right hand, but the 
goats on the left. 

Then shall the King say unto them 
on His right hand, Come, ye blessed of 
My Father, inherit the kingdom prepared 
for you from the foundation of the world. 

Then shall He say also unto them on 
the left hand. Depart from Me, ye cursed, 
into everlasting fire, prepared for the devil 
and his angels. 

Mark 16 : 16. He that believeth and 
is baptized shall be saved ; but he that 
beUeveth not shall be damned. 

Luke 12 : 10. x\nd whosoever shall 
speak a word against the Son of man, it 
shall be forgiven him : but unto him that 
blasphemeth against the Holy Ghost it 
shall not be forgiven. 

John 3 : 36. He that believeth on 
the Son hath everlasting life : and he that 
believeth not the Son shall not see life ; 
but the wrath of God abideth on him. 

lb. 5 : 29. And shall come forth ; 
they that have done good, unto the resur- 
rection of life ; and they that have done 
evil, unto the resurrection of damnation, 

Rom. 2 : 6-9. Who will render to 
every man according to his deeds : 

To them who by patient contenuance 
in well doing seek for glory and honour 
and immortality, eternal life : 

But unto them that are contentious, 
and do not obey the truth, but obey un- 
righteousness, indignation and%vrath. 

Tribulation and anguish, upon every 
soul of man that doeth evil ; of the Jew 
first, and also to the Gentile. 



lb. 13 : 49, 50. So shall it be at the 
end of the world. The Angels shall go 
out and shall separate the wicked from 
among the just. 

And shall cast them into the furnace 
of fire : there shall be weeping and gnash- 
ing of teeth. 

lb. 25 : 33, 34, 41. And He shall 
set the sheep on His right hand, but the 
goats of the left. 

Then shall the King say to them that 
shall be on His right hand : Come, ye 
blessed of My. Father, possess you the 
kingdom prepared for you from the foun- 
dation of the world. 

Then He shall say to. them also that 
shall be on His left hand : Depart from 
Me, you cursed, into everlasting fire which 
was prepared for the devil and his angels. 

Mark 16 : 16. He that beheveth and 
is baptized, shall be saved : but he that 
believeth not shall be condemned. 

Luke 12 : 10. And whosoever speak- 
eth a word against the Son of man, it 
shall be forgiven him : but to him that 
shall blaspheme against the Holy Ghost it 
shall not be forgiven. 

John 3 : 36. He that believeth in 
the Son, hath life everlasting : but he that 
believeth not the Son, shall not see life, 
but the wrath of God abideth on him. 

lb. 5 : 29. And they that have done 
good things, shall come forth unto the 
resurrection of life ; but they that have 
done evil, unto the resurrection of judg- 
ment. 

Rom. 2 : 6-9. Who will render to 
every man according to his works : 

To them indeed, who, according to 
patience in good work, seek glory and 
honour and incorruption ; eternal life. 

But to them that are contentious, and 
who obey not the truth, but give credit to 
iniquity, wrath and indignation. 

Tribulation and anguish upon every 
soul of man that worketh evil, of the Jew 
first and also of the Greek. 



288 



THE CATHOLIC FAITH. 



lb. 6 : 23. P'or the wages of sin is 
death ; but the gift of God is eternal Hfe 
through Jesus Christ our Lord. 

lb. S : 13. For if ye live after the 
flesh, ye shall die : but if ye through the 
Spirit, do mortify the deeds of the body, 
ye shall live. 

Gal. 6 : S. For he that soweth to 
his flesh shall of the flesh reap corrup- 
tion ; but he that soweth to the Spirit shall 
of the Spirit reap life everlasting. 



lb. 6 : 23. For the wages of sin, is 
death. But the grace of God, life ever- 
lasting in Jesus Christ our Lord. 

lb. 8 : 13. For if you Hve accord- 
ing to the flesh, you shall die. But if by 
the spirit you mortify the deeds of the 
flesh, you shall live. 

Gal. 6 : 8. For he that soweth in 
his flesh, of the flesh also shall reap cor- 
ruption. But he, that soweth in the spirit, 
of the spirit shall reap life everlasting. 



The Holy Scriptures teach those who have led pious lives to meet 
death with joy and gladness. 



Job 19 : 26. And though after my 
skin worms destroy this body, yet in my 
flesh shall I see God. 

Ps. 116 : 7. Return unto thy rest, O 
my soul ; for the Lord hath dealt bounti- 
fully with thee. 

Luke 2 : 29. Lord, now lettest Thou 
Thy servant depart in peace, according to 
Thy word : 

2 Cor. 5:1,2. For we know that, if 
our earthly house of this tabernacle were 
dissolved, we have a building of God, a 
house not made with hands, eternal in the 
heavens. . 

For in this we groan, earnestly desir- 
ing to be clothed upon with our house 
which is from heaven. 

Philip. I : 23. For I am in a strait 
betwixt two," having a desire to depart, 
and to be with Christ ; which is far 
better : 

1 Thess. 4 : 13, 14. But I would not 
have you to be ignorant, brethren, concern- 
ing them which are asleep, that ye sorrow 
not, even as others which have no hope. 

For if we believe that Jesus died and 
rose again, even so therh also which sleep 
in jesus will God bring with Him. 

2 Timx. 1:12. For the which cause I 
also suffer these things : nevertheless I am 
not ashamed ; for I know whom I have 
believed, and am persuaded that He is 



Job 19 : 26. And I shall be clothed 
again with my skin, and in my flesh I 
shall see my God. 

Ps. 114:7. Turn, O my soul, into 
thy rest : for the Lord had been bountiful' 
unto thee. 

Luke 2 : 29. Now Thou dost dismiss 
Thy servant, O Lord, according to Thy 
word in peace. 

2 Cor. 5:1, 2. For we know, if our 
earthly house of this habitation be dis- 
solved, that we have a building of God, a 
house not made with hands, eternal in 
heaven. 

For in this also we groan, desiring to 
be clothed upon with our habitation that 
is from heaven. 

Philip. I : 23. But I am straitened 
between two ; having a desire to be dis- 
solved and to be with Christ, a thing by 
far the better. 

1 Thess. 4 : 12, 13. And we will not 
have you ignorant, brethren, concerning 
them that are asleep, that you be not sor- 
rowful, even as others who have no hope. 

For if we believe that Jesus died and 
rose again, even so them who have slept 
through Jesus will God bring with Him. 

2 Tim. I : 12; For which cause I 
also suffer these things : but I am not 
ashamed. For I know whom I have be- 
lieved, and am certain that He is able to 



THE CATHOLIC FAITH. 



'89 



able to keep that which I have committed 
unto Him against that day. 

lb. 4:6, 7, 8. For I am now ready 
to be offered, and the time of my depart- 
ure is at hand. 

I have fought a good fight, I have 
finished my course, I have kept the faith. 

Henceforth there is laid up for me a 
crown of righteousness, which the Lord, 
the righteous judge, shall give me at that 
day : and not to me only, but unto all 
them also that love His appearing. 

Rev. 2 : 10. Be thou faithful unto 
death; and I will give thee a crown of 
glory. 



keep that which I have committed unto 
Him, against that clay. 

lb. 4 : 6, 7. For I am eyen now ready 
to be sacrificed : and the time of my disso- 
solution is at hand. 

I have fought a good fight, I have 
finished my course, I have kept the faith. 

As to the rest, there is laid up for me 
a crown of justice, which the Lord the 
just judge will render to me in that day : 
and not only to me, but to them also that 
love His coming. 

Apocalypse 2 : 10. Be thou faithful 
unto death : and I will give thee, the 
crown of life. 



The Holy Scriptures teach us that the righteous, at death, enter at 
once upon the joys of Paradise, 



Eccles. 7 : 12. Then shall the dust 
return to the earth as it v^^as : and the 
Spirit shall return unto God Who gave it. 

Luke 16:22, 25. And it came to 
pass, that the beggar died, and was carried 
by the Angels into Abraham's bosom : the 
rich man also died, and was buried. 

But Abraham said, Son, remember 
that thou in thy lifetime receivedst thy 
good things, and likewise Lazarus evil 
things : but now he is comforted, and thou 
art tormented. 

John 5 : 24, Verily, verily, I say unto 
you, He that heareth My w^ord, and be- 
lieveth on Him that sent Me, hath ever- 
lasting Hfe, and shall not come into con- 
demnation ; but is passed from death unto 
life. 

lb. 17 : 24. Father, I will that they 
also, whom Thou hast given Me, be with 
Me where I am ; that they may behold 
My glory, which thou hast given Me. 

Acts 7 : 59. And they stoned Stephen, 
calling upon God, and saying. Lord Jesus, 
receive my spirit. 



Eccles. 12:7. And the dust return 
into its earth, from whence it was, and the 
spirit return to God, Who gave it. 

Luke 16 : 22, 25. And it came to pass 
that the beggar died, and was carried by 
the Angels into Abraham's bosom. And 
the rich man also died : and he was buried 
in hell. 

And Abraham said to him : Son, re- 
member that thou didst receive good 
things in thy Hfetime, and likewise Laz- 
arus evil things : but now he is comforted, 
and thou art tormented. 

John 5 : 24. Amen, amen I say unto 
you, that he who heareth My word, and 
believeth Him that sent Me, hath life 
everlasting ; and cometh not into judg- 
ment, but is passed from death to life. 

lb. 17 : 24. Father, I will that where 
I am, they also whom Thou hast given Me 
may be with Me : that they may see My 
glory which Thou hast given Me. 

Acts 7:58. And they stoned Stephen, 
invoking and saying : Lord Jesus receive 
my spirit. 



290 



THE CATHOLIC FAITH. 



2 Cor. 5 : 8. We are confident, I 
say, and willing rather to be absent from 
the body, and to be present with the Lord. 

Philip. I : 23. For I am in a strait 
betwixt two, having a desire to depart, 
and to be with Christ ; which is far 
better : 

Heb. 4 : 3. P'or we which have be- 
lieved do enter into rest, etc. 

Rev. 14:13. And I heard a voice 
from heaven saying unto me, Write, 
Blessed are the dead which die in the 
Lord from henceforth : Yea, saith the 
Spirit, that they may rest from their 
labours ; and their works do follow them. 



2 Cor. 5:8. But we are confident, 
and have a good will to be absent from 
the body, and to be present with the 
Lord. 

Phihp. I ; 23. But I am straitened 
between two ; having a desire to be dis- 
solved and to be with Christ, a thing by 
far the better. 

Heb. 4 : 3. For we, who have be- 
lieved, shall enter into rest ; etc. 

Apocalypse 14 : 13. And I heard a 
voice from heaven, saying to me : Write : 
Blessed are the dead who die in the Lord. 
From henceforth now, saith the Spirit, 
that they may rest from their labours : for 
their w^orks follow them. 



Century I. 
CLEMENT I., BISHOP OF ROME. 

Al yereai Ttddi d-jto 'Addju £(»5 
rrjdde rjiihpai itaprjXBov, aXX' oi er 
dyditiQ rsXEiGoOerrai, nazd rr/r rov 
Qeov japzr, exovdir joS'poT' evds- 
/3(3r • oi q)avEpovyrai kv r^ E7ti6- 
TCOTty TV's (ia6ikEia% rov Xpidrov. 
— Ep. I ad Cor., n. 50, p. 122. 



All the generations from Adam even 
to the present day have gone by ; but 
those finishing their course in love by the 
grace of God, possess the place of the 
pious ; who are made manifest in the visi- 
tation of the kingdom of Christ. 



Century II. 

IGNATIUS, BISHOP OF ANTIOCH 

'ETtsi ovv reXoi rd TtpdyjLia exeIj 
kitiuEirai zd dvo o/iov, o te 6dva- 
To'5 ual if ^WT}, uai EJiadro<i eH toy 
i'Siov TOTtov jieXXei xf^psir. "flditEp 
yap sdriv rojuidjuara Svo, o /iiev 
&EOV, o Se xo6juoVj >cai axadrov 
avrcSr I'diov x^P'^^^^VP^ ETtiuEi^E- 
vov EXEiy n. T. X. — P^p. ad. Mag., c. 5, 
p. 176. 

JUSTIN 



Since, then, affairs have an end, two 
things at the same time impend, death 
and life, and each one will go to his own 
place. For as there are. two pieces of 
money, one indeed of God, but the other 
of the world, and each of them has its 
proper character stamped upon it ; etc. 



— TcS Se HoXd^EdQai tr aidBrfdEi, 
nai pLErd. Qdraror ov6ai rdi r&v 
dSiHGor ipvxd<^, rdi ds rcSv 6itov- 
daiaor aTCrjXXayjj.sra'^ rSr tijigo- 
picSv Ev SidyEir. — Apol, i, n. 20, col. 
357, Pat. Gr. T. 6. 



MARTYR. 

The souls of the wicked, in possession 
of their senses, and after death even, are 
punished ; but the souls of the good, freed 
from torment, pass their time in blessed- 
ness. 



THE CATHOLIC FAITH. 



•91 



IRENAEUS, BISHOP OF LYONS. 



Ut — impios, et injustos, et iniquos, 
et blasphemos homines in aeternum ignem 
mittat : justis autem et aequis, et praecepta 
ejus servantibus, et in dilectione ejus per- 
severantibus, quibusdam quidem ab initio, 
quibusdam autem ex poenitentia, vitam 
donajis, incorruptelam loco muneris con- 
ferat, et claritatem aeternam circumdet. — 
Contr. Haer, L. i, c. 10, n. i, col. 551, 
Pat. Gr. T. 7. 

Century III 



The impious, and unjust, and iniquit- 
ous, and blasphemous men He sends into 
eternal hre ; but upon the just and up- 
right, and those who keep His precepts, 
and persevere in His love, giving life to 
some of them from the beginning, but to 
others from repentance. He confers incor- 
ruptability for a gift and surrounds them 
with everlasting glory. 



ORIGEN, PRIEST OF ALEXANDRIA. 



Fortassis enim sicut hi qui de hoc 
mundo secundum communem mortem is- 
tam recedentes pro actibus suis et meritis 
dispensantur prout digni fuerint judicati, 
alii quidem in locum qui dicitur infernus, 
alii in sinum Abrahae, et per diversa quae- 
que vel loca, vel mansiones ; ita etiam, etc. 
— Ilafji dpx(^y, L. 4, n. 23, col. 391, 
394, CA., Pat. Gr. T. 11. 

Quod enim dixit ad latronem : ' Hodie 
mecum eris in paradiso,' hoc non illi soli 
dictum, sed et omnibus Sanctis intellige, 
pro quibus in inferna descenderat. — Hom, 
15 in Gen., c. 5, col. 245, E., lb., T. 12. 

Sicut enim illi qui confessus est aper- 
uit paradisi januas, dicendo : Hodie me- 
cum eris in paradiso, et per hoc omnibus 
cred^ntibus, et contidentibus ingrediendi 
aditum dedit quem prius Adam peccante 
concluseret. — Hom. g in Levit., c. 5, col. 
514, A., lb. 



For perhaps as those who depart from 
this world according to this common death, 
are distributed as they are judged worthy 
according to their acts and merits, some 
indeed in a place which is called Infernus, 
others in Abraham's bosom, and through 
diverse places or mansions, so also, etc. 



For what He said to the robber : To- 
day shalt thou be with m.e in paradise ; 
understand that this was not said to him 
alone, but to all saints also, for whom He 
had descended into hell. 

For as He opened the gates of para- 
dise to him who confessed, by saying : 
This day thou shalt be with me in para- 
dise, by this also He gave an access of 
entering in to all who believe and confide 
in Him, which He had before shut up by 
Adam's sin. 



THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE. 



Ad refrigerium justi vocantur, ad sup- 
plicium rapiuntur injusti ; datur velocius 
tutela fidentibus, perfidis poena. — De 
Mortal., c. 15, al. 11, p. 183. 

Nobis quoque ipsis minimis et extre- 
mis quoties revelatum est, quam frequen- 
ter atque manifeste de Dei dignatione 
praeceptum est, ut contestarer assidue et 
publice praedicarem, fratres nostros non 



The just are called to refreshment, 
the unjust are hurried away to punish- 
ment ; protection is quickly given to the 
faithful, punishment to the faithless. 

How' often has it been revealed to 
ourselves, the least and last of men, how 
frequently and manife^stly has it been com- 
manded by the mercy of God, that I 
should testify continually, and preacli pub- 



292 



THE CATHOLIC FAITH. 



esse lugendos accersitione dominica de sac- 
cule liberaturos, cum sciamus non eos 
amitti, sed praemitti, recedentes praece- 
dere, ut proficiscentes, ut navigantes so- 
lent, desiderari eos debere, non plang-i, 
nee accipiendas esse hie atras vestes, 
quando illi ibi indumenta alba jam sum- 
serint, occasionem dandam non esse gen- 
tilibus, ut nos merito ac jure reprehen- 
dant, quod quos vivere apud Deum dici- 
mus, ut extinctos et perditos lugeamus et 
fidem, quam sermone et voce depromimus, 
cordis et pectoris testimonio non probe- 
^ mus. — Ibid., c. 20, al. 14, p. 185, 186. 



Venturus ad Christi sedem, ad reg- 
norum coelestium claritatem lugere non 
debet nee plangere, sed potius secundum 
pollicitationem Domini, secundum fidem 
veri in profectione hac sua et translatione 
gaudere. — Ibid., c. 22, al. 16, p. 187. 

Amplectamur diem, qui assignat sin- 
gulos domicilio suo, qui nos istinc ereptos 
et laqueis saecularibus exsolutos paradiso 
restituit et regno. Quis non peregre con- 
stitutus properaret in patriam regredi ? 
Quis non ad suos navigare festinans ven- 
tum prosperum cupidius optaret, ut velo- 
citer caros liceret amplecti ? Patriam nos- 
tram paradisum computamus, parentes 
patriarchas habere jam coepimus ; quid 
non properamus et currimus, ut patriam 
nostram videre, ut parentes salutare pos- 
simus? Magnus ille nos carorum num- 
erus expectat, parentum, fratrum, filiorum 
frequens nos et copiosa turba desiderat 
jam de sua incolumnitate secura et adhuc 
de nostra salute sollicta. Ad horum con- 
spectum et complexum venire, quanta et 
illis et nobis in commune laetitia est I 
Qualis illic coelestium regnorum voluptas 
sine timore moriendi, et cum aeternitate 
vivendi quam summa et perpetua felicitas ! 
Illic apostolorum gloriosus chorus, illic 
prophetarum exultantium numerus, illic 
martyrum innumerabilis populus ob cer- 



licly, that our brethren, who are to be lib- 
erated from the world by the summons of 
our Lord, are not to be mourned, since we 
know that they are not lost, but are sent 
before us, that receding, they precede ; as 
those who journey or go by sea are wont, 
they ought to be longed for, not mourned, 
nor ought we here to receive dark gar- 
ments, when they there have already taken 
white robes , occasion ought not to be 
given to the Gentiles, to deservedly and 
justly reprehend us, because those whom 
we say live with God, we mourn as ex- 
tinct and lost, and prove not by the testi- 
mony of the heart and breast the faith 
which we set forth by word and voice. 

He that is about to come to the seat 
of Christ, and the glory of the heavenly 
kingdom, ought not to mourn and lament, 
but rather, according to the promise of 
our Lord, according to the faith of the 
truth, he ought to rejoice in this his de- 
parture and translation. 

Let us embrace the day which assigns 
each to his own domicile, which restores 
us, snatched hence and released from the 
snares of the world, to paradise and the 
kingdom. Who is there on a journey 
who would not hasten to return to his 
native land ? Who is there hastening to 
sail to his friends, w^ho does not eagerly 
desire a prosperous wind, that he may the 
quicker embrace those dear to him ? We 
regard paradise as our native land ; we 
already begin to have the Patriarchs for 
our parents ; why do we not haste and 
run, that we may see our native land, and 
salute our parents ? There a great num- 
ber of dear ones await us, a large and 
numerous multitude of parents, brothers 
and children desires us, already secure of 
their own safety, and still solicitous for 
ours. How great is that joy, common 
both to them and us, to come into their 
presence and embrace ! What pleasures 
are there of the heavenly kingdom, with- 
out the fear of death, and how great and 
perpetual is the felicity ivith an eternity to 



THE CATHOLIC FAITH. 



293 



taminis et passionis victoriam coronatus, 
triumphantes illic virg-ines, quae concupis- 
centiam carnis et corporis continentiae ro- 
bore subegerunt, remunerati misericordes, 
qui alimentis et largitionibus pauperum 
justitiae opera fecerunt, qui dominica prae- 
cepta servantes ad coelestes thesauros ter- 
rena patrimonia transtulerunt. — Ibid., c. 
26, al. 18, p. 188, 189. 



live ! There is the glorious company of 
the Apostles ; there the number of exult- 
ing Prophets ; there the innumerable mul- 
titude of Martyrs, crowned for their vic- 
tory in the contest and passion ; there 
triumphing virgins, who have subdued the 
concupiscence of the flesh and body by 
the power of chastity ; there the merciful 
are rewarded, who have wrought works of 
righteousness by bestowing food and gifts 
upon the poor, who, keeping the precepts 
of our Lord, have transferred their earthly 
patrimony into treasures. 



Century IV. 
LACTANTIUS. 



Ita fit, ut si vita in Dei religione 
transacta sit, mors malum non sit ; quia 
translatio est ad immortalitatem : sin ali- 
ter, malum sit, necesse est ; quoniam ad 
aeterna, ut dixi, supplicia transmittit. — 
Instit.. L. 3, c. ig, p. 216, T. r. 

Duae sunt viae, per quas humanam 
vitam progredi necesse est : una, quae in 
coelum ferat ; altera, quae ad inferos de- 
primat. — Ad corpus ergo, et ad banc 
vitam, quam in terra ducimus, fines earum 
viarum retulerunt. Poetae fortasse me- 
lius, qui hoc bivium apud inferos esse 
voluerunt : sed in eo falluntur, quod eas 
vias mortuis proposuerunt. Utrique ergo 
vere, sed tamen utrique non recte ; quia 
oportuit vias ipsas ad vitam, fines earum 
ad mortem referri. Nos igitur melius et 
verius, qui duas istas vias, coeli et infer- 
orum esse dicimus, quia justis immortali- 
tas, injustis poena aeterna proposita est. 
—lb., L. 6, c. 3, p. 8, 9, 10, T. 2. 



Thus it happens, that if life is passed 
in the service of God, death is not an evil, 
but a translation to immortality ; but other- 
■\vise it is necessarily an evil, inasmuch as 
it conveys one, as I have said, to eternal 
punishments. 

There are two ways by which it is 
necessary for human fife to proceed : one, 
which carries us to heaven ; the other, 
which presses us down to hell. The ends 
of these ways refer to the body, therefore, 
and to this life which we lead upon earth. 
The poets perhaps do better, who will 
have this 'bivium,' — two ways, to be in 
the infernal regions ; but in this they are 
aeceived, that they make these ways relate 
to the dead. Both therefore speak truly, 
but yet both do not speak correctly ; be- 
cause these ways ought to be referred to 
life, their ends to death. We therefore do 
better and more truly, who say that these 
two ways are of heaven and hell ; for im- 
mortality is set before the just, eternal 
punishment before the unjust. 



ATHANASIUS, BISHOP OF ALEXANDRIA. 

'jE'ttV de ev r^ SiHaio6vvi^ ito- 
pevg, av r^ C,goi^ it87t'')pEv6ai, uai ov 
Hrf ail^rjrai 6ov Sdvaroi. Ovh edri 
yap Ttapd roZ"? dixaioi'i Bdvaro'S, 
rtA/la jiisrdBsdii, fj-Erari^Ezai yap 



But if you walk in righteousness, you 
will walk in life, and death will not touch 
you. For with the just there is no death, 
but a translation only, for he is translated 
out of this world into eternal rest. And as 



294 



THE CATHOLIC FAITH. 



h-i Tov hodjiiov rovrov, i:L<i rrjv aloo- 
I'lov (Xvd7tav6iv • xai aodTtf./j rzS 
(^■Ttd q)vXaHrji t^eXBoL • f tirct;? xai oi 
ayioi kijpxorrai cxTto rov /.lox^TJ- 
pov jjiov rovrov siS rd dyaOd rd 
iiroijiia6uEva cxvroYi- d oq^^JaAjnoi 
ovK oide, nai ov<^ ovk jj-kovoe, xai 
iTti Kap^iav dvOpooTtov ovk dvifh], 
(X r/roiua6Ev 6 6)£o? roZ"? dyaTtc^d/r 
avrov. 01 6s ajLiaprGoXoi, uai cpSe 
xaxc^? /.loxovdif xai skeI TtdXir rd 
Ttvp avrovi dvajiiEVEi.. — De Virgini- 
tate (opus dubium), n. i8, p. I20, I2i, 

r. 2. 



if one came out of prison ; so also do the 
saints depart out of this miserable life to 
the good things prepared for them : Which 
eye hath not seen, nor ear heard, nor hath 
it entered into the heart of man, what 
things God hath prepared for those that 
love Him. But sinners both endure suf- 
fering here, and there again the fire awaits 
them. 



HILARY, BISHOP OF POICTIERS. 



Ne quis sibi interim in poenae lucro 
inter moras judicii blandiatur. In brevi 
namque ardescit ira. ' Excipit enim nos 
statim ultor infernus : et decedentes de 
corpore, si ita vixerimus, confestim de via 
recta perimus. Testes nobis evangelicus 
dives et pauper : quorum unum angeli 
sedibus beatorum et in Abrahae sinu loca- 
verunt, alium statim poena mortuum ex- 
cipit, ut etiam fratres ejus adhuc in super- 
nis manerent. Nihil illic dilationis aut 
morae est. Judicii enim dies vel beatitu- 
dinis retributio est aeterna, vel poenae. 
Tempus vero mortis habet interim unum- 
quemque suis legibus, dum ad judicium 
unumquemque aut Abraham reservat, aut 
poena. — In Ps. 2, c. 48, p. 199, T. 2. 



Let no one flatter himself meanwhile 
by the advantage of punishment during 
the delay of the judgment. For anger 
burns summarily. For the vengeance of 
hell receives us immediately ; and depart- 
ing from the body, if w^e have so lived, we 
at once ' perish from the right w^ay.' The 
rich and poor man in the Gospel is a wit- 
ness to us, one of whom Angels placed in 
the abodes of the blessed, and in Abra- 
ham's bosom ; the other, being dead, 
punishments straightway receive, although 
even while his brethren still remained on 
earth. There is no deferring or delay 
there. For the day of judgment is the 
eternal retribution of either blessedness or 
punishment. But the time of death holds 
every one in the meanwhile by its own 
laws, while either Abraham or punishment 
reserves every one for judgment. 



BASIL, BISHOP OF CASAREA. 



£i /.isr yap kv rrj toorj ravri;} i) 
rc^v jp/(?rz<:rj'Ojr eXtcI'^ TtEpiGopLdro, 
EiKoraji ;faA£7rdr dv tvojiiidQf/ ro 
^nxrrov SiaCEvxOr/rai rov dajf-Kxcoi- 
rl de dpxTf tov dXrjbivoc fiiov roK 
xard f-^Eov ^(^div kdii rd rc^v ded- 
//c3v rovroor rc2v daojuariKcSv n)v 
■i'vxvy ExXyljTJvai • ri Xv7tov}J.E(Ja, oJs 



For if the hope of Christians were 
bounded by this life, to be early separated 
from the body might justly be considered 
a hard thing ; but if the losing of the soul 
from the bonds of the body, is to those 
who love according to God the beginning 
of the true life ; why are we sad, as those 
who have no hope ? Do not, I exhort 



THE CATHOLIC FAITH. 



295 



you, yield to grief, but show that you are 
above and superior to it. 



Hai Of Jin) .^^oj^re? tA.7r/da ; Uapa- 
H\rj'j7ivi ovv 1.17} v7t'.TCe6E-v roK Ttcc- 
Oediv, dA.A.d delqai on vnepweidat 
Hat vTtFfir/pa^. — Ep. loi Consolit., p. 
282, T. 3. 

EPHRAEM SYRUS, DEACON OF EDESSA 



Kcxi xoofji<s TGOv dvo tovtgov rd- 
isGov ovK forir «/l/l7/ f./ e6irevov6a 
raqi'i- XeyGo 8?) jiiiav jtiev rr/y dvoo^ 
fvepcxy ds rrjv ndroo, jie67} de rov- 
zGov • f) TtoimXia rij<i dicxcpopdi tgov 
d/iioi/d(^v. Ei ds dXrfBe's tovto, kcx- 
Ocii? Hai dXri^ii kdn, vi dqjpovedrf- 
pov 7) dro/TovEpov ro^K XEyovroov, 
on dpKETov fjLoi rrfi yEEvvrfi Euqjvy- 
Elv. To ds fLdsMe'v eH rrjy fiadiX- 
Eioor ov /.ieXei f.ioi • rd ydp diacpvy- 
Eiv rrj'i yEEvv7]'i, cxvro idri ro 

EldEX^iE V ELi T7)v ficXdlXELav , GOdTtEp 

uai TO TavT7]'i ekitiTtTEiv f^5 V7]y 
yEEvvar sldEXQalv kdrir. Ov ydp 
sdidaqEv 77 ypaq)7] rpEli Xf^pcc^ rffidi. 
— Serm. de mans, beat., p. 26, EC, T. 3. 

^Edv OVV 7) IpVXf) dTtSVTEvBEV 

knzrjdixro dpExd'i dyaQd<i uai a^r/dEv 
fiiov dfjuvov, uai eixev dpEV7]v kv 
T^ 7))i£pa TTJi kqodov avvfji, avTcxi 
ai dpEtai di kKTr,daro dTtEVTEvOsr, 
yivovrai dyysXoi dyaOoi, uai kvk- 
Xovdiv cxvtTJv, uai ovh kc^dir nva 
TcSv kvayridor dvrdjLiEGOv dtpcxdBai 
avTTJ'i. 'AXX'' kv x^pd x-ai dyaX- 
Xiddai jiiErd r&iv dyysXGOv dyiaov 
TtapaXajii/Jdvovdiv avr-fjv y ddovxEi 
vfivov^ kittviyciovi roj Qe^ uai 
TtpodqjEpovdiv avrrjy rcj SEdTtory 
XpidT(2, — ftai d-TtdyErai Xoiyitov 
Eli roTtov dvaTtavdEGoi, Ei<i ttjv 
Xocpdy TTjv dvExXdXTfTor, Ei'i to 
qicS't, TO dsidioy, oTtov ovn kdTiv 
Xv7t7f, ovdk dTEvayi-ioi, ov8e ddu- 
pva, ovSe jiiEpijiiva, dXXd, t,(ior} 
ocBixvaToi nai EvqjpodvvT^ aioovio-- 
fiETa TtdvTGoy Tr^r dXXoov rc5 ©ecj 

EVCXpE6T7fddvTGOV kv Tfi TC^V OV- 

pava)v fjadiXsia- kdv ds kv T(pdE 
TG? fdio) k^7]dEy aidxpcSij dvvcxvad- 
TpEq)0f.th^7] ToTi TtdOEdi T7/< dTif.iia'i 



And besides these two orders, there 
is not another middle order ; I speak of 
the one above, and the other below, but 
the medium between these is the variety 
of the difference of the retribution. But 
if this is true, as also it is true, what is 
more senseless, or more absurd than those 
who say that it is sufficient for me to 
escape hell ; but to enter into the king- 
dom, I have no care ; for to escape hell, 
this very thing is to enter into the king- 
dom, as also to miss this is to fall into 
hell ; for the Scripture has not taught us 
three places. 



If, therefore, the soul from this time 
possessed good virtues, and Hved a holy 
life, and had virtue on the day of its de- 
parture, these virtues which it possessed 
then became good angels, and surround 
it, and do not allow any of the contrary 
povv^ers to touch it. But in joy and ex- 
ultation with the holy angels they receive 
it, singing hymns of victor)' to God, and 
offer it to Christ the Lord, — and then it is 
lead to a place of quiet, to joy unspeak- 
able, to light eternal, where there is no 
grief, nor groans, nor tears, nor trouble, 
but life immortal and eternal joy, with all 
others who have pleased God, in the king- 
dom of the heavens. But if in this life it 
has lived shamefully, Hving in passions of 
ignominy and drawn along by carnal 
pleasures, and the vanity of this world, in 
the day of its departure from this Hfe, the 
very passions and pleasures which it pos- 
sessed in this Hfe, become evil daemons 
and encircle the wretched soul, and do 
not permit the angels of God to come 
nigh, but take it with the contrary powers. 



296 



THE CATEIOLIC FAITH. 



the lords of darkness, and lead it away 
miserably weeping, downcast, and bitterly 
lamenting to places which are dark, and 
gloomy, and infested, where all sinners 
are reserved to the day of judgment and 
eternal punishment, where the devil was 
cast out with his angels. 



Kal Tol<i r}8 ovals ri'/i da/jMoS 6vpo- 
HEvrj, Kal TrJ jLiaraiorr/ri rov h6(j- 
mov rovrov, tv rr) yi^iepa rjj< tqoStw 
avTiji EH Tovds rov fjiov avrd rd 
TcdBr/ xai r)8ovd^ kxrvidaro kv roodE 
roj y^zoi?, yirovrai daijuorEi Ttov?/- 
poi xai kvhXov6iv Trjr iXErjvrjy 
ipvxf/y, xai ovx dcpEii6iv Eyyv6ai 
Tov<i dyyEXoVi rov ©eov, dXXd 
7capaXai.ifidvov6iy dvrr/y jnEvd rcor 
EvavTioov dvvdjiiEGOv roov dpxov- 
TODv rov dxorovi, xai dndyov6ir 
avrrjv EXErjvd daxpvov6av, xar- 
i]q>rfi xai dnodvpojJ-Eyrjy Eii roitoVi 
dxorEiyovS, xai C,0(p-^8Eif, xai Xvitrj- 
pov's, sySa TtdyrEi oi djuaprcoXoi 
rf.rr/prjyrai Ei'i yjixipay xpidEGOi xai 
xoXddEGDi aiGoyiov, oTtov 6 8id(ioXo'i 
xarafiaXXErai jiEvd rwv dyyEXaoy 
avrnv. — Serm. de habend. semper in 
mente die exit, vit., p. 356, T. 3. 

EPIPHANIUS, BISHO 
01 dyioi £y nju^ 77 dvaTtavdii 
avrwv £y Socy, r; ditEvrEvOEv 
avrcSy Exdrf/iia ky rEXEiorrjri, 6 
xXrjpoS avr(Sy tv /laxapiorriri, ev 
/.loyaK dyiaii, x^poi yWfr' ^Ayys- 
Xooy , 7) diaira ky ovpaycp, ro itoXi- 
rEvjua kv Bsiaii ypacpali, ro xXio'i 
kv rifx^ ddvvEixddroOjXai dirjvEXEi, 
rd jipafiEla kv Xpidrcp ^Ir/dov roD 
Kvpica 7}i.i^y . — Haer. 78, c. 24, p. 1056, 
C, T. I. 

GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE. 



P OF CONSTANTIA, 

The saints are in honor, their rest is 
in glory, their departure hence is in per- 
fectness, their lot is in blessedness, their 
society is with angels in holy mansions, 
their abode is in heaven, their occupation 
is in the Holy Scriptures, their glory is in 
incomparable and eternal honor, their re- 
wards are in Christ Jesus our Lord, 



TlEiBo/xai doqicSv Xoyoii on tpvxv 
Ttdda xaXri rE xai BEoq)iXr}i, knti- 
ddv rov dvvdEjUEvov XvBEida dao- 
/laroi kvSEvSE dnaXXayfi, EvBvi 
jiiEv kv dwatdOydEi xai QEoopia rov 
liEvoyri/i avrrjy xaXov yEvouEvrf, 
drE rov kTtidxorovvro'i dvaxaBap- 
BEvro'i r) ditorEBsyroi, t} ovx oid^ on 
xai XsyEiv XP^y Bavjuadiav rivd 
))8ov7)y 7)8Erai, xai dydXXErai, xai 
'iXegjS jojpf? 7tp6'3 roK Eavrij'i dEd- 
7r6r7/v. — Orat. 10 in Laud. Caesar., p. 
173, CD., T. I. 



I am persuaded by the words of the 
wise, that every lovely soul and dear to 
God, when it has gone out hence freed 
from the bonds of the body, straightway 
perceiving and seeing the good which 
awaits it (inasmuch as that which darkens 
is purged out or laid aside, or, I know not 
what I ought to say), enjoys a certain 
wonderful pleasure, and exults, and joy- 
fully proceeds to its Lord. 



THE CATHOLIC lAITl 



297 



Kai oTtep kdri roK nXsovCi Xmr/y And wliat a tranquil port it is to 

Ev8io<i, rovTO vol's evzavBd x^^M^^^o- sailors, this a departure and transposition 

/Lie vol?, r) EHFidE fi8rd6radii Mai thither is to those tossed by the storms 

jTierdQedi'S • — Ovraoi £7tiTVx6vrE<^ rov of hfe here. — Thus tliose wlio have ob- 

8HS1 HcxraA.v/iiaro's, tcSv kri rr/v tained a lodinno; there are in a better and 

dHoXidv nai Kfjr}/.ivo68r} rov (iiov more tolerable condition than those who 

rovTcov rajLivortGOV odor, djiip.ivov? measure out the crooked and steep way of 

Hal dvF.HTOTEpoi. — Orat. ig in Funeb. this life, 
patris, p. 288. AB. 



Orat. II in Funeb. Gorgon., p. 109,190; Orat. 15 in 
p. 266. 

(GREGORY, I-3ISHO? OF NYSSA. 



plao:. Qfi'and. 



7/ yap Toiavrrj il>vxv V ^^^ 
EXov6a aqP orbo si'? dpidiv iXBy, 
yeEvyav ov (pofiEirai, Hpi6tv ov 
SeSoikev • dqiofio's diaiuE^Ei xal 
dxacdTtXrjTtro'i, ovderoi Ttovr/pov 
dvvEidoroi rov T7J<i kpl6eqo<=> q)6ftov 
l.Ttdyorro?. — Orat. in Funeb. Pulch., 
p. 5i8, T. 3. 



For such a soul having nothing- for 
which it can come into judgment, fears 
not hell, dreads not jtidgment ; it remains 
fearless and unshaken, conscious of no 
crime to induce fear of judgment. 



MACARIUS OF EGYPT 



"Orav E^eXB^ ek rov daojuaro^ 
rpvxv drOpQOTtov /uvdr?jpi6v ri iieya 
EHEi ETCiTEXEirai ' Ear ydp y vitev- 
Qvvo'i Ev di.iapzia'^, spxovrai xopoi 
daijuovGov xai dyyEXoi dpidvEpoi, 
uai dvvd^Eii dnozovi itapaXafxfid- 
vov6i rrjy ipvxyfy ekeivtjv, uai upa- 
Tov6ir Ei'i TO I'dior jU£po<^. — Kai 
dray [0/ dyioi] EqeXBajdiv dird rov 
dGOfiaroi, oi xopoi T(Sy dyyeXoov ira- 
paXajii/Jdvovdiv avrc^v rdi ipvxd? 
El's TO I'diov /lEpoi, Eli rov xaQapoy 
aiwra- uai ovrcoi avrov'i Ttpodd- 
yovdi T(^ Kvpioo. — Horn. 21, p. 133. 

Kai TOTE fiXiitdoy 6 Kvpioi rov 
vovy dovyori dyooyiCr/, uai dy ana's 
avrov EC, oXfji ipvxTJ'^ 8iaxoopiZ,Ei ror 
Bdyazoy eh rrj's ipvx'ij's dov juia c3pa ■ 
ovH Edri ydp avrcS Svdxsps's- xai 
TtpodXajufJdyEvai ds Ei'i rov? noX- 
Ttov? ovrov uai el? to cpcS?- dpTtd'QEi 
ydp ds £y poTCy Spa? eh rov dTojua- 
To? rov dnorov?, nai evBego? /.lETa- 



When the soul of man goes forth 
from the body, then some great mystery 
takes place. For if it be answerable for 
sin, multitudes of daemons and bad angels, 
and the powers of darkness seize that soul 
and command and lead to its own place. 
— And when the saints go forth from the 
body, multitudes of angels receive and 
carry their souls to their proper place, to 
a pure world ; and thus they lead th.em to 
the Lord. 



And then the Lord beholding thy 
mind, that thou fightest, and lovest Llim 
with all thy soul, separate death from 
thy soul in a moment (for this is not im- 
possible for Llim), and receiveth thee into 
His bosom and to light. For He snatches 
thee in a moment from the mouth of dark- 
ness and forthwith translates thee into 
His kingdom. For it is easy for (iod to 



298 



THE CATHOLIC FAITH. 



rihrj6i 6e eH rrjv fjadiXEiai'' avrov- 
Tcp yap Ge(p ey fjOTt?} oopa^ Ttdrra 
Evxspv edri Ttoif/dai, /.lo^ov 'iva ri^v 
dyocTtrjy kxxft Ttpo'i avrov . — Horn. 26, 
p. 152. 

AMBROSE, BISHOP OF MILAN 



do all things in a moment, if only thou 
lovest Him. 



Solutio autem ista quid aliud autem 
agit nisi ut corpus resolvatur et quiescat : 
anima autem convertatur in requiem suam, 
et sit libera, quae si pia est, cum Christo 
futura sit? — De bon. mort., c. 3, n. S. col. 
543, Pat. Lat. T. 14. 

Transitus autem [mors] a corruptione 
ad incorruptionem, a mortalitate ad im- 
mortalitatem, a perturbatione ad tranquili- 
tatem. — lb., c. 4, n. 15, col. 547. 

Denique justis mors quietis est por- 
tus, nocentibus naufragium putatur. 

Insipientes autem mortem quasi sum- 
mum malorum reformidant : sapientes 
quasi requiem post labores, et finem ma- 
lorum expetunt. — Ibid., c. 8, n. 31, 32, 
col. 555. 

His igitur freti, intrepide pergamus 
ad redemptorem nostrum Jesum ; intre- 
pide ad patriarcharum concilium, intrepide 
ad patrem nostrum Abraham, cum dies 
advenerit, proficiscamur ; intrepide perga- 
mus ad ilium sanctorum coetum, justor- 
umque conventum. 

Ibimus ad eos, qui recumbunt in regno 
Dei cum Abraham, Isaac, et Jacob, quo- 
niam rogati ad coenam non se excusave- 
runt. Ibimus eo ubi paradisus est jucun- 
ditatis, ubi Adam qui incidit in latrones, 
nescit jam vulnera sua flere, ubi et latro 
ipse regni coelestis consortio gratulatur, 
ubi, nullae nubes, nulla tonitrua, nullae 
coruscationes, nulla ventorum procella, 
neque tenebrae, neque vesper, neque aes- 
tas, neque fiyems vices variabunt tem- 
porum. Xon frigus, non grando, non 
pluviae, non solis istius erit usus, aut 
lunae, neque stellarum globi : sed sola 
Dei fulgebit claritas. — Ibid., c. 12, n. 52, 
53, col. 564. 



But this dissolution, what else does it 
effect except that the body may be dis- 
solved and be at rest : but that the soul 
may be turned to its rest and be free, 
which, if it be pious, is to be with Christ ? 

But death is a translation from cor- 
ruption to incorruption, from mortality to 
immortality, from disquiet to tranquility. 

In a word, to the just death is a haven 
of rest, to the wicked it is thought to be 
shipwreck. 

But the foolish fear death as the 
greatest evil : the wise long for it as a rest 
after labors, and the end of evils. 



Relying upon these things, therefore, 
let up proceed intrepidly to our Redeemer 
Jesus ; when the day shall come, let us go 
undauntedly to the council of the Patri- 
archs, to our father Abraham ; let us pro- 
ceed intrepidly to that assembly of the 
Saints, and the company of the just. 

We shall go to those who will lie 
down in the kingdom of God with Abra- 
ham, Isaac, and Jacob, because when in- 
vited to the supper they did not excuse 
themselves. We shall go where there is 
a paradise of pleasure, where Ad^am, who 
fell among robbers, has forgotten now to 
weep over his wounds ; where, too, the 
robber himself rejoices in the fellowship 
of the heavenly kingdom ; where no clouds, 
no thunder, no lightning, no storms of 
wind, nor darkness, nor evening, nor heat, 
nor winter shall vary the positions of the 
seasons. There will be no cold, no hail, 
no rains, no need of this sun, or of the 
moon, nor of the stars ; but the glory of 
God alone shall shine. 



THE CATHOLIC FAITH. 



299 



Cognovi in coelestibus jam requies- 
cere virum, quern in terris requirebamus. 

Solutis vinculis corporis, inter ange- 
lorum ninisteria Christo adhaeret. 

Est igitur jam superiorum incola, 
possessor civitatis aeternae illius Hierusa- 
lem, quae in coelo est. — Ep. 15, Anatol., 
n. I, 2, 4, col. 955, 956, lb., T. 16. 

Absolutus igitur dubio certamine, 
fruitur nunc augustae memoriae Theodo- 
sius luce perpetua, tranquilitate diuturna, 
et pro iis quae in hoc gessit corpore re- 
munerationis divinae fructibus gratulatur. 
Ergo quia dilexit augustae memoriae 
Theodosius Dominum Deum suum, mer- 
uit sanctorum consortia. — Orat. de obit. 
Theodos., n. 32, col. 1396, lb. 



I know that the man whom we sought 
upon earth is already at rest in heaven. 

The bonds of the flesh being dis- 
solved, he clings to Christ amidst the 
ministerings of Angels. 

He is, therefore, now an inhabitant 
of the heavens, a possessor of that eternal 
city, Jerusalem, which is in heaven. 

Therefore freed from the doubtful 
contest, Theodosius of august memory 
now enjoys perpetual light, lasting tran- 
quility, and rejoices in the fruits of divine 
remuneration for those things which he 
did in this body. Therefore, because 
Theodosius of august memory loved the 
Lord his God, he obtained the fellowship 
of the saints. 



ST. JEROME, A PRIEST. 



Scimus quidem, Nepotianum nostrum 
esse cum Christo, et sanctorum mixtum 
choris. — Ep. 3 ad Heliod., p. 7, H., 
T. I. 

Nunc igitur pro brevi labqre aeterna 
beatitudine fruitur, excipitur angelorum 
choris, Abrahae sinubus confovetur ; et 
cum paupere quondam Lazaro, divitem 
purpuratum, et non palmatum consulem, 
sed atratum, stillam digiti minoris cernit 
inquirere. — Ep. 24 ad ^Marcel, de exit. 
Leae, p. 57, A., T. i. 

Lugeatur mortuus, sed ille, quem 
gehenna suscipit, quem tartatrus devorat, 
in cujus poenam aeternus ignis aestuat. 
Nos, quorum exitum angelorum turba 
comitatur, quibus obviam Christus oecur- 
rit, gravamur magis, si diutius in taber- 
naculo isto mortis habitemus. Quia quam- 
diu hie moramur, peregrinamur a Domino. 
— Ep. 25 ad Paulam de obit. Blaesillae, 
p. 58, A., T. I. 

Nunc ilia divitiis fruitur, et iis bonis, 
quae nee oculus vidit, nee auris audivit, 
nee in cor hominis ascenderunt. — Ep. 27 
ad Eustoch. epitaph. Paulae matris, c. 14, 
p. 69, C. 



^Ye know indeed that our Nepotia- 
nus is with Christ, and mingles with the 
choirs of the saints. 

Now, therefore, for a brief labor he 
enjoys eternal blessedness, he is received 
by choirs of angels, he is cherished in the 
bosom of Abraham ; and with Lazarus, 
who was once a pauper, he sees the rich 
man who was clothed in purple, and not a 
triumphing consul, but clothed in mourn- 
ing, inquire for a drop of water from the 
tip of a little finger. 

Let the dead be bewailed, but let it 
be he whom hell receives, whom tartarus 
devours, for whose punishment the ever- 
lasting fire boils. Let us whose depart- 
ure a crowd of angels accompanies, whom 
Christ goes out to meet, be distressed 
rather, if we have longer to dwell in this 
tabernacle of death. For as long as we 
tarry here, we are pilgrims from the Lord. 

She now enjoys those riches, and those 
good things which neither eye hath seen 
nor ear heard, nor have they entered into 
the heart of man. 



;oo 



THE CATHOLIC FAITH. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



BovA-Ei ^aOsIr avrov xai azspov 
xaropSaojua ; Tor Ttapadeidov Ttsv- 
raKiduxi^ioc err] xai TtXaioo hexXf.i6- 
juevov dr/fxepov 7]fiiv r,VEccc,Ey. 'Ev 
ravry yap r^ rjfjLEpoc, ev ravri;} r^ 
wpa, TOY Xydrfjv Eidi'/yayE 6 Oeo^, 
dvo HaropSGOjuara Epyaddjusvoi ' 
EV HEY, on Ttapddsidov vrEojcEr, 
ETSpov Se on X^drrfv Ei6r/yay£. 
'2rf/j.Epor aTtEddDKEv rji^iiv rrjv dp- 
Xaiav Ttarpida, d-ijjuEpor ETtavjjya- 
ysv r)judi kni ttjv Ttarpcoav itoXir , 
Hat rijv oiniav kxccpidazo rfj uoivtq 
T(Sy dvBpooTtoor cpv6Ei • 'Srfjj.Epor 
yap, q}rj6i, jxet- ejliov Ed-^i ev r(S 
Jtapadsidcp. — Horn, i, de cruce et la- 
trone, c. 2, p. 477, CD., T. 2. 

'Avditavdii ydp tdnv 6 Sdva- 
roi, nal itovoov dnaXXayr), uai id- 
poDTGov dvridodii, xai dj^LOifir} TtaX- 
aidjudrcov xai dr£q)avo'i. Aid tovto 
Ttapd liiEV TTjv dpx^fy ETti roii vsx- 
poi<s xoTtEToi VIVE'S EyivovTo xai 
Bprjvoi, vvv 8e -i/^aXjiioi xai v/ivco- 
diai. — 'ETtEi ovv EvBvjuiai sdjusv 
TtSTtXT^pcojuEvoi, 8id TovTo ipdXXo- 
fiEv ETti roii vExpoK ipaXixdvi Bap- 
pEiv vTtap zrji TEXEvrfji TtapaxEX- 
Evo/.i£vov<i. 'ETtidrpEipov ydp, (p?/di, 
ipvxv J^ov, Eli rrjv avditavdiv 6ov, 
on Kvpioi Evr]pyErr}dE da. 'Opdb 
EVEfjyEdiav ovza zov (jdvarov xai 
dydnavdiv ; 'O ydp EidEXQoji^ si? 
TT/y xazdnavdiv EXEiv?/v,xard7tav- 
dEv dito z^v dpyoov avzov, SdjtEp 
dito Z(Sv idiociv 6 Osdi. — Horn, de 
SS. Bernice et Prosdoce, c. 3, p. 762, 
EA., T. 2. 

Ovx dxovEii zov TpaXuou Xayov- 
zo<s, ""ETtidzpEil^ov, rj ipvxTf fJ-ov, Eii zrjv 
dvditavdiv dov, ozi Kvpio<i tVEpys- 
zrjdE dE ; EvapyEdiav 6 ©eoS zd 
Ttpdyfia xaXsi, xai dv Bp?iVEl<i ; Kai 
ri TtXeov dv Eitoi7]da'i, ei itoXeiui'i 
xai EX^poi zov zEZEXEVTi}x6ro<i, ijs ; 
Ei ydp dsi BprjvEiv, zov Sid/HoXov 
dei Qprfveiv. ^Ex8ivo<s xoTCzadBoo, 



Dost thou wish to learn another of 
His wonderful works ? To-day He opened 
paradise to us which had been closed so 
many thousand years. For on this day, 
in this hour, God introduced the robber 
there, performing two wonderful works : 
one, in that He opened paradise ; another, 
in that He introduced a robber. To-day 
He restored to us our ancient country, to- 
day He led us back to our native city, and 
gave a mansion to the common nature of 
mankind : for To-day, He said, shalt thou 
be with Me in paradise. 



For death is a rest, and an end of 
labors, and a compensation for exertion, 
and a recompense and crown for contests. 
Wherefore at the beginning wailings and 
lamentations were made over the dead, 
but now psalms and hymns. — Since then 
we abound with joy ; we therefore sing 
psalms over the dead, which forbid us to 
fear death. For it says : Return unto 
thy rest, O my soul, for the Lord hath 
been gracious to thee. Dost thou see 
that death is a blessing and a rest? He 
that enters upon that rest, rests from his 
labor, as did God from His. 



Dost thou not hear the psalm saying ; 
Return unto thy rest, O my soul, for the 
Lord hath been gracious to thee? God 
calls death a benefit, and dost thou la- 
ment ? What more couldst thou have 
done, hadst thou been an enemy and 
a foe of him who is dead ? For if thou 
must lament, thou ought to lament for the 
devil. Let him be bewailed, let him be 



THE CATHOLIC FAITH. 



301 



exeivoi (jdvfjedOoOj on Ttpoi rd /iiei- 
Zova (j6€vn/.i£v dycxOd. Trj'i tHeivov 
Ttovrjpia-^ dqia avrrj 7) i tuoayi) ' ovxi 
dov rov 6TEq)avov60ai /usA-Xovroi 
Hat dyaTtavEdOai. Kai ydp Xi/urjv 
evdioi 6 Odvaroi. — Horn. 31 al. 32 in 
Matt. 9, c. 3, p. 408, C, T. 7. 

Ei7t€ drj jiioij £1 HaOr/jiievGov 7}jiicSv 
enentpEv fJadiXev'^ riva naXf^v Ei<i 
rd fiadiXaia, uXaiEiv eSej kcxi Qpr/r- 
Eiy ; "AyyeXoi ndpEidiv kc, ovpavcSv 
aTtEdraXjiiEroi HaHEiOsr tJxovte^, 
Ttap^ avTov 7tEfj.q)B£vTE'i rov ftadi- 
XsGOi rov dvrdovXov xaXedcXL rov 
avrcSv- uai 6v uXaiEi'^ ; 

Ovroi [of Sinaioi] ucxi exeI jue- 
radrdvrEi nandpioi, on itpo'i rov 
Xpidrov ditrjXQov. 01 djuaprooXoi, 
oTtov dv Godif TtoppGO rov /JadiXsooi 
Eidi. Aid rovTo daupvoav d^ioi' ol 
Se dixixioi, dv rs svravQa, dv rE 
EHEi, HErd rov fJadEXeoai Eidi, xa'- 
KEi fidXXov uai kyyvrEpov, ov did 
EiSovi, ov did TtldtEQo'i, dXXd Ttpodoo- 
Ttov, q)T/di, Ttpoi TtpodooTtov. — Horn. 
3 in Philip. I, c. 3, p. 249, DE., T. 11. 

EiTte yap fioi, ri (iovXovrai ai 
XajuTtdds's ai cpaidpai ; Ovx (»? 
d'jXrjrdi avrovi TtpoTtsjUTto/usv ; ri 
dh. oi viivoi; Ovx^- rov Ssov Soqd- 
XojuEv, uai EvxapidrovjuEv on Xoi- 
Ttov adrecpdvoodE rov aitEXBovra, 
on rSv TtovGov drtijXXacEv, on rrj'i 
dEiXiai EKfjaXcov e'xei nap savrc^ ; 
ov Sid rovro vjiivoi ; ov did rovro 
ipaX^Godiai ; — Horn. 4 in Heb. 2, c. 5, 
p. 66, C, T. 12. 



lamented, since we proceed to greater 
good things. This wailing is worthy of 
his wickedness ; not so of thee who art 
about to be crowned and at rest. For 
death is a tranquil haven. 



Tell me, I pray, if the Emperor should 
send and call any of us who sit here to 
His kingdom, ought we to weep and 
lament ? Angels are present sent from 
heaven, and coming thence, sent by the 
King Himself to summon their fellow- 
servant, and dost thou lament ? 

And the just translated there are 
blessed, since they have gone to Christ. 
But sinners, wherever they are, are far 
from the kingdom. Wherefore they are 
deserving of tears ; but the just, whether 
here or there, are with the King, and there 
much more and nearer, not by sight, not 
by faith, but, he says, face to face. 



For, tell me, what mean these bright 
lamps ? Do we not escort them as ath- 
letes ? But what mean the hymns ? Do 
we not give praise and thanks to God, 
that He has already crowned him who has 
departed, that He has freed him from 
labors, that delivering him from fear He 
has him with Himself ? Are not the 
hymns for this reason ? Are not the 
psalms for this ? 



Yet Chrysostom feared lest the weeping and wailing, on the occa- 
sion of the death of those who had entered into rest, would lead to some 
grievous abuse, and adds prophetically : 



Teco^ jiiEv ovv TCapaivoD • rov 
Xpovov Se Ttpoiovroi dcpoSporEpov 
roj Ttpdyixan xPV^ojiai • uai ydp 
/.iEi^6vGo<i SsSoixa }irj rovro) rcj rpo- 
Ttcp xoc^^T^i] ^^^ vodoi Ev r^ "'EKuXrjdLCC 
vTtEidsXOi^. — lb., p. 67, C. 



Meanwhile, therefore, I admonish 
you ; but as the time is passing away, I 
will prosecute the matter more vigorously : 
for I greatly fear lest by this means some 
grievous disease creep into the Church. 



;o2 



THE CATHOLIC FAITH. 



Horn. I de Consol. Mort., c. 5, p. 357, T. 6 ; Horn. 62 in Joan., 
c. 5, p. 429, E., T. 8 ; Horn. 31 al. 32 in Matt., c. 5, p. 411, DE., T. 7. 



Index Expurgatorius Hispanus, 
— Jo. Chrysost. Op. Basil. 1558. In In- 
dice dele sequentia. Puniri pios post 
mortem impossibile. — Sanctos impossibile 
puniri post hanc vitam. — Page 722. 



Works of St. John Chrysostom, Basil. 
1558. From the Index remove the fol- 
lowing : It is impossible for the just to be 
punished after death. It is impossible 
for the Saints to be punished after this 
life. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Nam requiem quae continuo post mor- 
tem datur, si ea dignus est, tunc accipit 
quisque cum moritur. Priores acceperunt 
Patriarchae : videte ex quo requiescunt : 
posteriores Prophetae, recentius Apostoli, 
multo recentiores sancti Martyres, quoti- 
die boni fideles. — Tract. 49 in Jo. Evang., 
n. 10, col. 1751, Pat. Lat. T. 35. 

Duo quippe habitationes sunt ; una 
in igne aeterno, alia in regno aeterno. — 
Serm. 161, de verb Apost., c. 4, col. 879, 
lb., T. 38. 

In requie enim sunt animae piorum 
a corpore separatae ; impiorum autem poe- 
nas luunt : donee istarum ad aeternam 
mortem, quae secunda dicitur, corpora re- 
viviscant. — De civit. Dei, L. 13, c. 8, 
col. 382, lb., T. 41. 

Et si in regni Dei possessione nun- 
quam erunt, aeterno supplicio tenebuntur: 
quoniam non est locus medius, ubi non sit 
in supplicio, qui illo non fuerit constitutus 
in regno. — Ibid., 21, c. 25, n. i, col. 
741. 

Xec est ullus ulli medius locus, ut 
possit esse nisi cum diabolo, qui non est 
cum Christo. — De pecc. merit, et remis., 
L. I, c. 28, n. 55, col. 140, lb., T. 44. 

Haec quidem peccatoris anima agit, 
quae cum horrendo timore separatur a 
corpore, et pergit plena peccatis et ingenti 
confusione depressa. Justi vero anima 
cum separetur a corpore, non timet, nee 
expHN'escit : sed magis cum gaudio egre- 
ditur, et cum exultatione pergit ad Deum 
deducentibus se Angdis Sanctis. — Scitote 



For the rest which is given immedi- 
ately after death, every one then receives 
when he dies, if he is deserving of it. 
The Patriarchs received it first : behold 
how long they rest : the Prophets received 
it afterwards, the Apostles more recently, 
the holy Martyrs much more recently, 
daily the good faithful. 

There are indeed two habitations : 
one in eternal fire, the other in the eternal 
kingdom. 

F'or the soi^ls of the pious, separated 
from the body, are at rest ; but those of 
the impious suffer punishments : until the 
bodies of the one arise to eternal life, and 
those of the others to eternal death, which 
is called the second death. 

And if they shall never be in posses- 
sion of the kingdom of God, they will be 
held in eternal punishment ; since there is 
no middle place, where he may not be in 
punishment, who shall not %ave been 
placed in the kingdom. 

Nor is there any middle place for any 
one, so that he can be anywhere except 
with the devil, who is not with Christ. 

This indeed the soul of the sinner 
does, which with horrid fear is separated 
from the body, and pi'oceeds full of sins 
and depressed with great confusion. But 
the soul of a just man, when it is separated 
from the body, does not fear nor become 
terrified ; but it goes forth with joy, rather, 
and with exultation proceeds to God ac- 



THE CATHOLIC FAITH. 



303 



vero quia anima cum a corpora avellitur. 
statim aut in paradiso pro bonis meritis, 
aut certe pro peccatis in inferno continuo 
praecipitatur. — De rect. Cath. convers. 
(opus spurium), n. 21, col. 1148, lb., T. 
40. 

Non initium moeroris mors ista, sed 
finis est ; nee incipiunt post hanc justorum 
flagella, sed desinunt. — De unitate Trinit. 
(opus dubium, forte Vigilii Tapsensis.), 
c. 15, col. 1171, lb., T. 42. 

Primum enim locum fides Catholi- 
corum divina auctoritate regnum credit 
esse coelorum, — secundum, gehennam, 
ubi omnis apostata vel a Christi fide ali- 
enus aeterna supplicia experietur : tertium 
penitus ignoramus, imo nee esse in Scrip- 
turis Sanctis inveniemus. — Hypognosticon 
(opus spurium), L. 5, c. 5, n. ib, col. 
1654, lb., T. 45- 

Century V 



companied by holy angels. — But know 
that the soul when it is torn from the 
body, is forthwith either placed in para- 
dise for its good merits, or certainly im- 
mediately precipitated into hell for its 
sins. 

This death is not the beginning, but 
the end of grief ; nor do the scourages of 
the just begin after death, but cease. 



For the faith of Catholics beHeves by 
divine authority that the first place is the 
kingdom of heaven ; — the second, hell, 
where every apostate ojr alien from the 
faith of Christ will experience eternal pun- 
ishments ; of a third place we are entirely 
ignorant, nay even, neither shall we find 
it contained in the Holy Scriptures. 



CYRIL, BISHOP OF ALEXANDRIA. 



/Ieiv yap oifiai diaxe'dOai, xai 
judXa EiHorooi, on T(2v drtd yrji 600- 
fxccTGOv a'l rc^v dyiaov aTtoSTjjuovdai 
ipvxcci, xaBocTtep eH jsz/aa? qjiXod- 
Topyordvov itarpo-.y r^ rod Osov 
XPT]6t6t}jti xal q^iXav^pooTticc jj-o- 
rovxi TtapariOarrai.. — In Joan., L. 12, 
p. 1069, T. 4. 

ST. PATRICK. 



For I think that we ©ught to judge, 
and very justly, too, that the souls of the 
saints, after that they have gone forth 
from their earthly bodies, are placed, as it 
were, in the hands of a most dear Father, 
in the goodness and mercy alone of God. 



Tria sunt sub omnipotentis Dei manu 
habitacula, primum, imum, medium : quo- 
rum summum regnum Dei vel regnum 
coelorum dicitur ; imum vocatur infernus ; 
medium mundus praeseus vel orbis terra- 
rum appelatur. — Commixtio namque ma- 
lorum simul et bonorum in hoc mundo 
est ; in regno autem Dei nulli mali sunt, 
sed omnes boni ; at in inferno nulli boni, 
sed omnes mali : et uterque locus ex medio 
suppletur. Hominum enim hujus mundi, 
alii elevantur ad coelum, alii trahuntur ad 
infernum. — Lib. de trib. habitacul., col. 
831, A., Pat. Lat. T. 53. 



There are three habitations in the 
hands of Almighty God : the first, lowest, 
and the middle ; the highest of these is 
called the kingdom of God, or the king- 
dom of heaven ; the lowest is called hell ; 
the middle is called the present world or 
the earth. — For in this world there is a mix- 
ture at the same time of the evil and the 
good ; in the kingdom of God there are 
no wicked, but all are good ; but in hell 
there are no good, but all are evil : and 
each place is supplied from the middle. 
For of the men of this world, some are 
elevated to heaven, others are dragged 
down to hell. 



304 



THE CATHOLIC FAITH. 



ANTONINUS HONORATUS, BISHOP OF CONSTANTIA. 



Christum mox tua anima videbit, et 
corpus tuum erit in refrigerio resurrectio- 
nis, ut et ipsa caro videat quod tua anima 
cum exierit mox videbit. — Ep. ad Arca- 
dium, col. 436, T. I, La B. 

Index Expurgatorius Romanus. 
— In Anton, episc. Const, dele notam, 
Anima statim beata, — Page loi. 



Thy soul shall soon see Christ, and 
thy body will be in the refreshment of the 
resurrection, that the flesh itself also may 
see what thy soul shall soon see when it 
has gone forth. 

Remove the note on Antoninus episc. 
Constant. : The soul immediately blessed. 



APOSTOLIC CONSTITUTIONS. 



IlavTQOi^ al ipvxoci napa 601 
'CSdt, uai Tc^v diKaioov to. tzvev- 
liava €v rfj j^ezpz 6ov sidir, oov ov 
jLi?) aipjyrai fJd6aro<s. — L. 8, c. 41, p. 
423, T. I. 



The souls of all live with Thee, and 
the spirits of the just are in Thy hand, 
whom torture shall not touch. 



GENNADIUS, PRIEST OF MARSEILLES. 



Post ascensionem Domini ad coelos, 
omnium sanctorum animae cum Christo 
sunt, et exeuntes de corpore ad Christum 
vadunt, expectantes resurrectionem cor- 
poris suis, — sicut et peccatorum animae in 
inferno sub trniore positae, expectant res- 
surrectionem sui corporis. — De eccl. dog- 
mat., c. 79, col. 998, Pat. Lat. T. 58. 



After the Ascension of our Lord into 
the heavens, the souls of all the saints are 
with Christ, and going forth from the 
body they proceed to Christ, awaiting the 
resurrection of their bodies ; — as also the 
souls of sinners, placed in hell under fear, 
await the resurrection of their bodies. 



TULIANUS POMERIUS, PRIEST OF ARLES. 



Tunc est tentatio finienda quando fini- 
tur et pugna ; et tunc est finienda pugna 
quando post hanc vitam succedit pugnae 
secura victoria : ut omnes milites Christi, 
qui usque in finem vitae praesentis divini- 
tus adjuti, suis hostibus indefatigabiliter 
restiterunt, laboriosa jam peregrinatione 
transacta, regnent felices in patria. — De 
vit. contempl., L. i, c. .1, n. 2, col. 419, 
Pat. Lat. T. 59. 



Then temptation must be at an end, 
when also the contest is finished ; and 
then the contest must be at an end, when 
after this life certain victory succeeds to 
the contest : that all Christ's soldiers, who 
even to the end of the present life, by 
divine assistance, have indefatigably re- 
sisted their enemies, their laborious pil- 
grimage being now ended, may reign in 
happiness in their country. 



Century VI. 

ISAAC THE SYRIAN, BISHOP OF NINEVEH. 



Quid insipientius et amentius illis qui 
dicunt : Sufficit mihi vitare gehennam ; si 
non intravero in regnum, non euro. Nam 
evitare gehennam, nihil aliud est quam in- 



What is more silly and foolish than 
those who say : It is enough for me to 
escape hell ; I care not if I shall not enter 
the kingdom. For to shun hell is nothing 



THE CATHOLIC FAITH. 



;o.s 



trare regnum ; sicut et e regno excidere, 
est intrare gehennam. Non enim docuit 
nos Scriptura tres regiones, sed quod ' cum 
venerit Filius hominis in sede majestatis 
suae, oves quidem a dextris, haedos autem 
statuet a sinistris'; et distinxit terminos 
eorum, et tabernacula, dicens : ' Ibunt isti 
in aeternum supplicum,' scilicet pecca- 
tores : ' Justi autem in vitam aeternam, 
qui fulgebunt sicut sol.' — De contemp. 
mund., c. 17, col. 832, D., Pat. Gr. T. 86. 



else than to enter the kingdom ; just as 
also to miss the kingdom, is to enter hell. 
For Scripture has not taught us three 
regions, but that when the Son of man 
shall come in the seat of His majesty. He 
shall place the sheep on the right, but the 
goats on the left ; and He distinguished 
their bounds and habitations, saying : 
These shall go into eternal punishment, 
namely, sinners : But the just into eternal 
life, who shall shine as the sun. 



ANASTASIUS SINAITA, BISHOP OF ANTIOCH. 



KareXiTtor [0/ 06101] rrjr cpbo- 
pdvy Hal Ttpoi rr/v acpSapdiav ex^- 
prjdav. "Edv6av and xodjuov, uai 
Ttpoi Xpidror dversiXav. "'EztjXfiov 
EH ziji dKrjvi]'., nai &>Kr]6av £z? Trjv 
avGo ^IepovdaXr^/.t. — 'Ezr/Mov rev 
X£iJJ-(£yoi Hat hXvSgovo^ tov h66- 
iLiov, nai Ei'i nayyaXr/vovi npodc^p- 
Uidav Xijiisva^. — Serm. in defunct., col. 
1192, 1193, Pat. Gr. T. 89. 

Century VIII. 

VENERABLE BEDE, PRIEST. 



The saints have left corruption and 
gone to incorruption. They have put off 
the world and risen to Christ. They have 
gone out from the shadow and migrated 
to the Jerusalem above. — They have gone 
out from the storms and billows of the 
world, and have landed at peaceful havens. 



Cum missarum solenriia in memoriam 
ejusdem Dominicae resurrectionis cele- 
brasset [Egbertus] eodem die et ipse mi- 
gravit ad Dominum, — H. E., L. 5, c. 22, 
p. 288, T. 3. 

Sicut impios dixerat perpetuo requiem 
non habere, sic e contrario fideles priscis 
adjutos operibus amodo jam, id est, a tem- 
pore mortis, requiescere docet. — In Apoc. 
14, p. 405, T. 12. 



On the same day, while celebrating 
solemn mass in commemoration of our 
Lord's resurrection, Egbertus migrated to 
the Lord. 

As he had said that the impious have 
no rest forever, so on the contrarv" he 
teaches that the faithful, aided by their 
former works, now already, that is, from 
the time of their death, are at rest. 



Century IX. 

SECOND COUNCIL OF AIX LA CHAPELLE. 



Tribus itaque modis peccata mortal- 
ium vindicantur, duobus in hac vita, tertio 
vero in futura vita. — Tertia autem extat 
valde pertimescenda atque terribilis, quae 
non in hoc, sed in futuro justissimo Dei 
judicio fiet saeculo, quando Justus judex 



In three ways, therefore, the sins of 
mortals are punished : in two ways in this 
life, the third in the life to come. — But 
, the third is greatly to be feared and terri- 
ble, which will take place, not in this 
world, but in the world to come, bv the 



3o6 



THE CATHOLIC FAITH. 



dicturus est . ' Discedite a me maledicti 
in ignem aeternam. — Praefat. ad Pippin., 
c. I, col. 844, CD., T. 9, L and C. 



most just judgment of God, when the just 
Judge shall say : Depart from me ye ac- 
cursed into eternal fire. 



Century XL 
THEOPHYLACTUS, ARCHBISHOP OF ACRIDA. 



Ai jLisv yap \^vx(xi\ rcSr dmai- 
oov, kv x^^P^ ©£ov- ai de rcSr djuap- 
TGoXwv, Hat avral erQev aTtdyov- 
rai, oj? Tf Tov 7iXov6iov. — In Matt. 8, 
p. 41, T. I. 

Uapefjsro jusv to Ttrsvjua o Kv- 
pioi TOO QecS Hai TtaTpi, deiKyvmr, 

GOi OVH ETl TOli ^VTJJiiadlV kfJLCpiXoXGO- 

povdi TcSv dyicDV a'l ipvxai, Tpsxovdi 
8e iidXXov eii x^^poc'^ ^oi) TtdrToor 
TtaTpoi, T(Sr ds d/iapTGoX(^r sii tov 
Trji HoXd6aGD<i Tortor Karadyicojue- 
voov, TOVTSdTi, TOV aSrfV. — In Joan. 
19, p. 755, A., T. I. 



For the souls of the just are in the 
hand of God ; but the souls of sinners, 
they are led away hence, as was that of 
the rich man. « 

The Lord gave up the ghost to God 
and the Father, showing that the souls of 
the saints no longer wander in their mon- 
uments, but run rather into the hands of 
the Father of all, but the souls of sinners 
are cast down to a place of punishment, 
that is, to hell. 



Century XII. 

BERNARD, ABBOT OF CLAIRVAUX. 



Tria sunt loca, coelum, terra, infer- 
nus ; et habent singula habitatores suos : 
coelum solos bonos, terra mixtos, infernus 
solos malos. — Sent, (opus spurium), c. g, 
fol. 128, M., Ed. Antwerp, 1576. 



There are three places, heaven, earth 
and hell, and each has its own inhab- 
itants : heaven has the good alone, earth a 
mixture, hell the evil alone. 



HERVEUS, MONK OF DOLE. 



Praedicatores enim ecclesiae postquam 
de corporibus transeunt, nequaquam per 
morarum spatia, sicut antiqui patres, coe- 
lestis patriae perceptione differuntur, sed 
mox, ut a carnis colligatione exeunt, in 
coelesti sede requiescunt, sicut in hac sen- 
tentia demonstratur. — In 2 Cor. 5, col. 
col. 1041, C, Pat. Lat. T. 181. 

Morte autem Christi pax tanta inter 
homines et angelos effecta est, ut nunc 
animae justorum cum de corporibus ex- 
eunt, mox penetrent coelos gaudentibus 
angelis. — In Col. i, col. 1322, C. 



For the preachers of the Church, after 
that they pass out of the body, are in no 
wise hindered by delays from the percep- 
tion of the heavenly country, as were the 
ancient Fathers, but as soon as they go 
forth from the bonds of the flesh, they 
rest in the heavenly abode, as is demon- 
strated in this sentence. 

But by the death of Christ so great 
a peace was effected between men and 
angels, that now the souls of the just, 
when they go out from their bodies, there- 
upon penetrate the heavens with rejoicing 
angels. 



THE CATHOLIC FAITH. 



307 



Chapter II. 
THE INTERMEDIATE STATE. 

THE CHURCH OF ROME. 

The Church of Rome holds that the Saints do already reign with 
Christ and enjoy beatific vision. The belief that none of the Saints 
have yet entered the kingdom of heaven, but that they await the day of 
judgment, is stigmatized as an error of the later Greeks, condemned at 
the Council of Florence. 

COUNCIL OF TRENT. 



Mandat sancta synodus omnibus epis- 
copis — ut juxta catholicae et apostolicae 
ecclesiae usum — fideles diligenter instru- 
ant, docentes eos, sanctos una cum Christo 
regnantes, etc. — Sess. 25, p. 173, 174. 



This holy Synod commands all Bish- 
ops, that they diligently instruct the faith- 
ful according to the usage of the Catholic 
and Apostohc Church, teaching them that 
the Saints reigning together with Christ, 
etc. 



ALPHONSUS DE CASTRO. 



Sexta haeresis docet, nullam animam 
ante diem judicii esse beatam. 

Concilium Florentinum sub Eugenio 
quarto celebratum, per haec verba diffinit. 
— Dififinimus illorum animas qui post bap- 
tisma susceptum nullam omnino peccati 
maculam incurrerunt, illas etiam quae post 
contractam peccati maculam, vel in suis 
corporibus, vel eisdem exutae corporibus, 
prout superius dictum est, sunt purgatae, 
in coelum mox recepi, et intueri clare ip- 
sum Dominum trinum et unum, sicut est, 
pro meritorum tamen diversitate alium 
alio perfectius : illorum autem animas, qui 
in actuali mortali peccato, vel solo originali 
decedunt, mox in infernum descendere, 
poenis tamen disparibus puniendas. — Adv. 
Haer., L. 3, Verb. Beatitudo, fol. 70, 80, 
col. I, 2, I, ADA. 



The sixth heresy teaches that no soul 
is blessed before the day of judgment. 

The Council of Florence, celebrated 
under Eugenius IV., defines the matter in 
these words. — We define that the souls of 
those who after receiving baptism have 
incurred no defilement of sin whatever, 
and those also which have been purged, 
after contracting the defilement of sin, 
either in their own bodies, or after that 
they have put off their bodies, as was said 
above, are immediately received into 
heaven, and behold clearly the Triune 
Lord Himself, as He is : yet by reason of 
the diversity of their merits, the one more 
perfectly than the other. But the souls of 
those who depart in actual mortal sin, or 
in original sin only, immediately descend 
into hell, to be punished nevertheless with 
unequal punishments. 



ROBERT BELLARMINE, CARDINAL AND JESUIT. 



Secundo, quia si haec dies, de qua 
Apostolus loquitur, esset dies ultimi judi- 
cii, sequeretur nullum sanctorum ingredi 



Secondly, if this day of which the 
Apostle speaks, were the day of the last 
judgment, it would follow that no one of 



308 THE CATHOLIC FAITH. 

posse in coelum ante diem judicii, qui est the Saints can enter into heaven before 

error damnatus in Concilio Florentino, the day of judgment, which is an error 

sess. ult, — De Purg., L. i, c. 5, p. 394, condemned in the last session of the 

E., T. 2. Council of Florence. 

JACOB GRETSER, A JESUIT. 

Istorum error Graecis ansam praebuit The error of these afforded an op- 

opinandi, sanctorum animas corporum portunity to the Greeks for holding the 

drddradiv expectare, ut divina simul opinion that the souls of the Saints await 

beatitate fruantur ; in quam sententiam the resurrection of their bodies, that they 

ivisse Anastasiu^ videtur hie et alibi. — at the same time may enjoy the divine 

(Alemann.) Not. in Anastas. Siniat., qu. beatitude. Anastasius seems here and 

73, col. 698, 699, Pat. Gr. T. 89. elsewhere to have entertained this opinion. 

Error veterum quorundam, et recenti- An error of certain of the ancients 

oris Graeciae. — lb., qu. 91, col. 722. and of the modern Greeks. 

Index Expurgatorius Romanus. The author [Anastasius] seems to 

— Nam abripi auctor [Anastasius] videtur have been dragged into that error, that 

in ilium errorem, Animas ante universalem souls are not admitted to the state of 

corporum resurrectionem, non admitti ad blessedness before the universal resurrec- 

beatitudinem ; nisi forsan de plenissima, tion of their bodies, unless perhaps he 

et consummata totius humani ratione, et speaks of the full and consummated condi- 

gloria corporum loquatur. — Expurg. in tion of the whole human race, and the 

Anastas., qu. 87, col. 130, p. 59. glories of the bodies. 



THE CATHOLIC CHURCH. 

The ancient Church behaved that the souls of the righteous 
departed did not at once enter heaven proper, but were received into a 
certain receptacle called Hades, Paradise, or Abraham's Bosom, which 
was, as it were, the vestibule of heaven, where certain of their reward, 
they awaited in joy and peace the resurrection morn. Here were 
gathered the Patriarchs, Prophets, Apostles, Martyrs, Saints and just 
persons of all ages, waiting in joyful expectation the full reward of 
glory which they were to receive when the soul was united to the body. 

Neither did the wicked receive immediately their full weight of 
punishment, but they too were gathered in hades, separated from the 
abodes of the blessed, where they likewise, though in fear and trem- 
bling, awaited the resurrection when they were to receive each his sen- 
tence and go away into everlasting punishment. It was to paradise or 
hades that our Saviour went during Jhe interval between His death and 
resurrection. For when on the cross He told the penitent thief (Luke 
23 : 42, 43) that he should be with Him that day in paradise, and yet, in 
John 20 : 17, He tells us that He had not yet ascended to the Father in 
heaven. 



THE CATHOLIC FAITH. 309 

Besides, it is not reasonable that the souls of the righteous should 
be immediately received into heaven and surround the throne of God, 
and then, after ages of consummated bliss, be dragged before the awful 
judgment-seat of Christ to be judged according to the deeds done in 
the body, which to them would be a vain thing, inasmuch as it would 
be impossible for their condition to undergo the least alteration. 
Neither is it reasonable that the wicked should be called up from hell 
to receive a sentence which could not mitigate or heighten their misery 
in the least. Much more reasonable is the primitive doctrine of the 
Church that both the just and the wicked, though the one is conscious 
that he will not be cast into hell, and the other knows that his sins ex- 
clude him from heaven, are as yet in doubt as to the degree of glory 
and punishment which they are to receive when the just Judge shall pass 
sentence upon every man according to his deserts. 

This belief in an Intermediate State, not the "middle place " of the 
Church of Rome, was the belief of the ancient and Catholic Church ; 
though the Roman Church, so repugnant is this primitive doctrine to 
the dogma of a Purgatory, sees fit to call it an error of the modern 
Greeks. Thus does Rome brand as an error the constant and primitive 
teaching of the Holy Catholic Church. ' " 

SCRIPTURE. 

King James' Version. Douay Version. 

Matt. 13 : 40-43. As therefore the Matt. 13 : 40-43. Even as cockle 

tares are gathered and burned in the fire, therefore is gathered up, and burnt with 

so shall it be in the end of the world. fire : so shall it be at the end of the 

world. 

The Son of man shall send forth His The Son of Man shall send his angels, 

angels, and they shall gather out of His and they shall gather out of His kingdom 

kingdom all things that offend, and them all scandals, and them that work iniquity, 
which do iniquity ; 

And shall cast them into a furnace of And shall cast them into the furnace 

fire ; there shall be wailing and gnashing of fire : There shall be weeping and gnash- 

of teeth. ing of teeth. 

Then shall the righteous shine forth Then shall the just shine as the sun, 

as the sun in the kingdom of their Father. in the kingdom of their Father. 

lb. 25 : 31-34. When the Son of lb. 25 : 31-34. And when the vSon 

man shall come in His glory, and all the of Man shall come in His majesty, and 

holy angels with Him, then shall He sit all the angels with Him, then shall He sit 

upon the throne of His glory : upon the seat of His majesty : 

And before Him shall be gathered all And all nations shah be gathered 

nations : and He shall separate them one together before him, and He shall sep- 

from another, as a shepherd divideth his arate them one frftm another as the shep- 

sheep from the goats ; herd separated the sheep from the goats ; 



lO 



THE CATHOLIC FAITH. 



And He shall set the sheep on His 
right hand, but the goats on the left. 

Then shall the King say unto them 
on His right hand, Come, ye blessed of 
Me Father, inherit the kingdom prepared 
for you from the foundation of the world. , 

Luke 14 : 14. For thou shalt be rec- 
ompensed at the resurrection of the just. 

lb. 23 : 42, 43. And he said unto 
Jesus, Lord, remember me when Thou 
comest into Thy kingdom. 

And Jesus said unto him. Verily I 
say unto thee. To-day shalt thou be with 
Me in Paradise. 

John 3:13. And no man hath ascend- 
ed up to heaven, but He that came down 
from heaven, even the Son of man which 
is in heaven. 

lb. 5 : 28, 29. Marvel not at this ; 
'for the hour is coming, in the which all 
that are in the graves shall hear His 
voice. 

And shall come forth they that have 
done good unto the resurrection of life ; 
and they that have done evil, unto the 
resurrection of damnation. 

lb. 12 : 48. The word that I have 
spoken, the same shall judge him in the 
last day. 

lb. 14 : 3. And if I go and prepare 
a place for you, I will come again and re- 
ceive you unto Myself : that where I am, 
ye may be also. 

lb. 20 : 17. Jesus saith unto her, 
Touch Me not ; for I am not yet ascended 
to My Father ; but go to My brethren, 
and say unto them, I ascend unto My 
Father, and your Father ; and to My God, 
and your God. 

Acts 2 : 31, 34. He seeing this be- 
fore, spake of the resurrection of Christ, 
that His soul was not left in hell [a^oz;], 
neither His flesh did see corruption. 

For David is not 'ascended into the 
heavens. 



And He shall set the sheep on His 
right hand, but the goats on His left. 

Then shall the king say to them that 
shall be on His right hand . Come, ye 
blessed of My Father, possess you the 
kingdom prepared for you from the foun- 
dation of the world. 

Luke 14 : 14. For recompense shall 
be made thee at the resurrection of the 
just. 

lb. 23 : 42, 43. And he said to Jesus : 
Lord, remember me when Thou shalt 
come unto Thy kingdom. 

And Jesus said to him : Amen I say 
to thee, this day thou shalt be with me in 
Paradise. 

John 3 : 13. And no man hath as- 
cended into heaven but He that descended 
from heaven, the Son of Man who is in 
heaven. 

lb. 5 : 28, 29. Wonder not at this, 
for the hour cometh wherein all that are 
in the graves shall hear the voice of . the 
Son of of God. 

And they that have done good things, 
shall come forth unto the resurrection of 
life ; but they that have done evil, unto 
the resurrection of judgment. 

lb. 12:48. The word that I have 
spoken, the same shall judge him in the 
last day. 

lb. 14 : 3. And if I shall go, and 
prepare a place for you ; I will come again, 
and will take you to myself, that where I 
am, you all may be. 

lb. 20:17. Jesus saith to her: Do 
not touch me, for I am not yet ascended 
to my Father ; but go to my brethren, and 
say to them, I ascend to my Father and 
to your Father, to my God and your God. 

Acts 2 : 31, 34. Foreseeing this, he 
spoke of the resurrection of Christ. For 
neither was He left in hell, neither did 
He see corruption. 

For David ascended not into heaven. 



THE CATHOLIC FAITH. 



311 



lb. 17 : 31. Because He hath ap- 
pointed a day, in the which He will judge 
the world in righteousness by that man 
whom He hath ordained. 

Rom. 2 : 16. In the day when God 
shall judge the secrets of men by Jesus 
Christ according to my gospel. 

1 Thess. 4:15, 16. For this w6 say 
unto you by the word of the Lord, that 
we which are alive and remain unto the 
coming of the Lord shall not prevent them 
which are asleep. 

And the dead in Christ shall rise 
first. 

2 Tim. I :.i8. The Lord grant unto 
him [Onesiphonis] that he may find mercy 
of the Lord in that day. 

lb. 4 : I, 8. Who shall judge the 
quick and the dead at His appearing and 
His kingdom. 

Henceforth there is laid up for me a 
crown of righteousness, which the Lord, 
the righteous Judge, shall give me at that 
day : and not to me only, but unto all 
them that love His appearing. 

Heb. II : 39, 40. And these all hav- 
ing obtained a good report through faith, 
received not the promise : 

God having provided some better 
thing for us that they without us should 
not be made perfect. 

I Pet, 3 : 19. By which also He went 
and preached unto the spirits in prison. 

lb. 4 : 13. But rejoice, inasmuch as 
ye are partakers of Christ's sufferings ; 
that when His glory shall be revealed, ye 
may be glad also with exceeding joy. 

lb. 5 : 4. And when the chief Shep- 
herd shall appear, ye shall receive a crown 
of glory that fadeth not away. 

Rev. 6 : 10, II. And they cried with 
a loud voice, saying, How long, O Lord 
holy and true, dost Thou not judge and 
avenge our blood on them that dwell on 
the earth ? 



lb. 17 : 31. Because He hath ap- 
pointed a day wherein He will judge the 
world in equity, by the man whom He 
hath appointed. 

Rom. 2 : 16. In the day when God 
shall judge the secrets of men, by Jesus 
Christ, according to my gospel. 

1 Thess. 4 : 14, 15. For this we say 
unto you in the word of the Lord, that we 
who are alive, who remain unto the com- 
ing of the Lord, shall not prevent them 
who have slept. 

And the dead who are in Christ, shall 
rise first. 

2 Tim. 1 : 18. The Lord grant unto 
him to find mercy of the Lord in that 
day. 

lb. 4 :i, 8. Who shall judge the 
living and the dead, by His command- 
ment and His kingdom. 

As to the rest, there is laid up for me 
a crown of justice, which the Lord the 
just Judge will render to me in that day ; 
and not only to me, but to them also that 
love His coming. 

Heb. II : 39, 40, And all these being 
approved by the testimony of faith, re- 
ceived not the promise. 

God providing some better thing for 
us, that they should not be perfected 
without us. 

I Pet. 3 : 19, In which also coming 
He preached to those spirits that were in 
prison, 

lb. 4 : 13. But if you partake of the 
sufferings of Christ, rejoice, that when 
His glory shall be revealed you may also 
be glad with exceeding joy. 

lb. 5 : 4. And when the Prince "of 
pastors shall appear, you shall receive a 
never-fading crown of glory. 

Rev. 6 : 10, 11. And they cried with 
a loud voice, saying : How long, O Lord 
(holy and true), dost Thou not judge and 
revenge our blood on them that dwell on 
the earth ? 



12 



THE CATHOLIC FAITH, 



And white robes were given unto every 
one of them ; and it was said unto them, 
that they should rest yet for a little season, 
until their fellow-servants also and their 
brethren, that should be killed as they 
were, should be fulfilled. 

lb. 20 : 12, 13. And I saw the dead, 
small and great, stand before God ; etc. 

And the sea gave up the dead which 
were in it ; and death and Hell [a^T/f] 
delivered up the dead which were in them ; 
and they were judged every man accord- 
ing to their works. 



And white robes were given to every 
one of them one ; and it was said to them, 
that they should rest for a little time, till 
their fellow-servants, and their brethren 
who are to be slain, even as they, should 
be filled up. 

lb. 20 : 12, 13. And I saw the dead 
great and small, standing in the presence 
of the throne, etc. 

And the sea gave up the dead that 
were in it, and death and -hell gave up 
their dead that were in them ; and they 
were judged every one according to their 
works. 



I Cor. 1:8; Eph. 4 : 30 ; i Peter 1:5. 

These verses of Scripture prove two things : (i) that no man has 
as yet ascended into heaven, but into paradise only ; (2) that a general 
Day of Judgment is to come, wherein all are to be judged, when the 
just will receive their full reward and the wicked their just punishment. 



Century II. 

JUSTIN MARTYR 
Ta? fj.ev \ipvxoi'i\ rear Evds/dcov, 



kv xpEivrovi Ttoi X^P^ juereiv, ra5 
de adiKovi nai TCovr/fjdi kv x^ip^vi, 
Tov TTJ'i Kpi6E0i)<i £K8Exo^£va<i xpo- 
rov TOTE. — Dialog, cum Tryph., n. 5, 
col. 488, Pat. Gr. T. 6. 

El yap uai dwEftdXEZE v/uei's 
T161 A.Eyojusroi's ;^;pz^rzai^oz'?, nai 
TOV to jui) djiioXoyov6iVf dA.A.d uai 
(iXadcpEfxElv roXfX(26i rov Seov 
\ifipadfj., jcai rov Qeov 'Idadx, xai 
TOV &e6v 'IaKGd/3, oi nal Xeyovdi /j-tj 
Eii^ai rExpwv dvddrcxdir, dXXd d/ua 
rco dTtoBvrjdHEir rd^ jpvxdi avrcSv 
dvaXajufJdysdSai Ei% rov ovparor, 
/xi) v7toXdfdr/TE avrov<i ;t:pz(?rza:?'ot;5 * 
— lb., n. 80, col. 665. 

OvTE ydp Ttpo Tfj'-i dyadrddEGoi 
rc^y Euddrca) (SEfiioofXEvoov 77 dvza- 
7t68o6ti yivETai. — Quaest. et Resp. ad 
Orthodox, (opus spurium), qu. 60, Resp., 
col. 1304, A. 



The souls of the pious remain some- 
where in a better place, but those of the 
unjust and wicked in a worse place, await- 
ing the time of the judgment. 



For if you meet with some who are 
called Christians, and do not confess this, 
but dare even to blaspheme the God of 
Abraham, and the God of Isaac, and the 
God of Jacob, who also say that there is 
no resurrection of the dead, but at the 
same time that they die their souls are re- 
ceived into heaven, do not regard them as 
Christians. 



Before the resurrection, the reward of 
things done in this life is rendered to no 
man. 



THE CATHOLIC FAITH. 



3^3 



Mfra' de rrjv kx rov dco/uaroS 
eqodov £i;6i3? yivEvai tcSv SiHai'cov 
re xcxi ddixoor r} diadroA.?}. "Ayov- 
rai yap vito zcSv dyysXaov el<s dqi- 
ovi cxvrc^y tottoVs- a'l juiv T(2y 6i- 
Kcxioov i/.'vxcii £L<s rov 7Capd8ei6ov, 
evda dvrrvxicx rt uai Bea dyyiXoov 
ZE uai dfJxcxyyEAGDv, nar'' onradiav 
8e uai rov Saorr/po's Xpidrov Hard 
ro ELprjjJEvov. 'EHdr/jnovvrsi iu rov 
do6iiiaro<5 uai evSr/^iovvr£i npoi rov 
Kvpiov a'l de rwv ddiuoor if-vxcxt 
eii rod's ev rcj adi^ roTtovi, xard ro 
ELprf^evov itEpi rov Nafdovx' Sovo- 
dop fdadiXeaoi BafivXcSvoi' '0 a8i]<i 
xdroodEv ETtixpdvBrj dvvarrjjda'i doi, 
'xai rd e^r^<s ' xai eidiv ev ro'ii dcioii 
avrcSv roTtoi'i (pvXarrojusrai eaoi 
rrj'i 7)iiiepa<i rt/i dvadrddEoo'i xai 
drra7to86deoo<i. — lb., qu. 75, Resp., 
col. 1317. 

IRENAEUS, BISHOP OF 



After the departure from the body, 
immediately there takes place a separation 
of the just and the unjust. For they are 
led by the angels to their proper places ; 
the souls of the just to paradise, where 
there is the conversation and sight of 
angels and archangels, and also, by vision, 
of our Saviour Christ, according to what 
is said : Absent from the body and present 
with the Lord. But the souls of the un- 
just are in places in hades, according to 
what is said of Nabuchodonosor, king of 
Babylon : Hades below was in an uproar 
to meet thee at thy coming, etc. ; and they 
are kept in custody in their own proper 
places until the day of resurrection and 
reward. 



LYONS. 



Per haec enim manifeste declaratum 
est, et perseverare animas, et non de cor- 
pora in corpus transire, — et propheticum 
quoque adesse Abrahae, et dignam habita- 
tionem unamquamque gentem percipere, 
etiam ante judicium. — Contr. Haer., L. 
2, c. 34, n. I, col. 835, Pat. Gr. T. 7. 

Manifestum est quia et discipulorum 
ejus, propter quos et haec operatus est 
Dominus, animae abibunt in invisibilem 
locum, definitum eis a Deo, et ibi usque 
ad resurrectionem commorabuntur, susti- 
nentes resurrectionem : post recipientes 
corpora, et perfecte resurgentes, hoc est 
. corporaliter, quemadmodum et Dominus 
resurrexit, sic venient ad conspectum Dei. 
Nemo enim est discipulus super magis- 
trum ; perfectus autem omnis erit, sicut 
magister ejus. Quomodo ergo magister 
noster non statim evolans abiit, sed sus- 
tinens definitum a Patre resurrectionis 
suae tempus (quod et per Jonam mani- 
festum est), post triduum resurgens as- 
sumptus est ; sic et nos sustinere debemus 
definitum a Deo resurrectionis nostrae 
tempus, praenunciatum a prophetis, et sic 



For by this it is clearly declared that 
souls both exist, and do not pass from 
body to body, — and the prophetic spirit of 
Abraham is present also, and every class 
has a fitting habitation, even before the 
judgment. 

It is plain that the souls of His dis- 
ciples also, for whose sakes also our Lord 
did these works, will go away into an in- 
visible place, designated for them by God, 
and there they will remain until the resur- 
rection, awaiting the resurrection ; after- 
wards receiving their bodies, and rising 
perfectly, that is, bodily, as also our Lord 
arose ; thus shall they come to the sight 
of God. For no disciple is above his 
Master ; but every one that is perfect 
shall be as his Master. Therefore as our 
Master going forth, did not immediately 
go away, but awaiting the time of His 
resurrection designated by the Father 
(which is also manifested in the case of 
Jonah), rising after the third day, was 
taken up. So we also ought to await the 
time of our resurrection appointed by 



THE CATHOLIC FAITH. 



resurgentes assumi, quotquot Dominus ad 
hoc dignos habuerit. — lb., L. 5, c. 31, 
n. 2, col. 1209, 1210. 



God, predicted by the Prophets, and thus 
arising, to be taken up, as many as the 
Lord shall regard worthy of this. 



TERTULLIAN, PRIEST OF CARTHAGE. 



Et si paradisum nominemus, locum 
divinae amoenitatis recipiendis sanctorum 
spiritibus destinatum, maceria quaedam 
illius zonae a notitia orbis communis seg- 
regatum, etc. — Apol., c. 47, p. 123, Pars i. 

Jam nunc quod ad necessariorem sen- 
tentiam tuam spectet, in quantum et ad 
ipsum statum tuum tendit, affirmamus, te 
manere post vitae dispunctionem, et ex- 
pectare diem judicii, proque meritis aut 
cruciatui destinari aut refrigerio, utroque 
sempiterno. — De test, anim., c. 4, p. 181, 
lb." 

Eam itaque regionem sinum dico 
Abrahae, etsi non coeiestem, sublimiorem 
tamen inferis, interim refrigerium prae- 
bituram animabus justorum, donee con- 
summatio rerum resurrectionem omnium 
plenitudine mercedis expungat, tunc ap- 
paritura coelesti promissione, quam Mar- 
cion suo vindicat quasi non a creatore 
promulgatam. — Adv. Marc, L. 4, c. 34, 
p. 232, Pars 3. 

Nemo enim peregrinatus a corpore 
statim immoratur penes dominum, nisi ex 
martyrii praerogativa, scilicet paradiso, 
non inferis deversurus. — De resur. earn., 
c. 43, p. 141, 142, Pars 4. 

Quid est autem illud, quod ad inferna 
transfertur post divortium corporis, quod 
detinetur illic, quod in diem judicii resur- 
vatur, ad quod et Christus moriendo des- 
cendit? puto, ad animas patriarcharum. — 
Igitur si quid tormenti .sive solatii anima 
praecerpit in carcere seu diversorio in- 
ferum, in igni vel in sinu Abrahae, pro- 
bata erit corporalitas animae. 



Nulli patet coelum, terra adhuc salva. 
— Habes etiam de paradiso a nobis libel- 
lum, quo constituimus omnem animam 



And if we mention paradise, a place 
of divine pleasure, destined for the recep- 
tion of the spirits of the saints, separated 
from the notice of the common world by 
a certain wall of that fiery zone, etc. 

Now as to what pertains to your more 
necessary opinion, so far as it tends to that 
state of yours, we affirm that you remain 
after death, and await the day of judg- 
ment ; and, according to your deserts, are 
destined either to torment or refreshment, 
and in each case for eternity. 

That region, therefore, I call Abra- 
ham's Bosom, and though it be not heaven, 
yet it is higher than hell, which will in the 
meanwhile afford refreshment to the souls 
of the just, until the consummation of 
things accomplish the resurrection of all 
with fullness of reward, then to appear 
by the heavenly promise which Marcion 
claims for his own, as if it were not pro- 
mulgated by the Creator. 

No one who has departed from the 
body immediately tarries with the Lord, 
except by the prerogative of martyrdom, 
being, forsooth, about to be turned aside 
into paradise, not hell. 

But what is that which is transferred 
to the infernal regions, after the separa- 
tion from the body, which is there de- 
tained, which is reserved to the day of 
judgment, to which also Christ descended 
by dying ? To the souls of the Patriarchs, 
I suppose. — Therefore, if the soul be sen- 
sible of any torment or solace in the prison 
or abode of the under world, in fire or in 
Abraham's Bosom, the corporality of the 
soul will be proved. 

Heaven lies open to no one while the 
earth is still unharmed. — You have also 
from us a book concerning paradise, in 



THE CATHOLIC FAITH. 



315 



apud inferos sequestrari in diem domini. 
— De anima, c. 7, 55, p. I77. 241, 242, 
lb. 



which we define that every soul is seques- 
tered in the infernal regions till the day of 
the Lord. 



Century III. 

HIPPOLYTUS, BISHOP OF PORTO. 



Ilefti 8k adov, ev c5 dvrexovrai 
tpvx(xt Sixaioov TE Kcxi ddmoor, dv- 
ayxaiov ELTteiv — ev tovtco Se rep 
XGopicp TOTtoi dcpoj/jidrai ri^, Xijivrj 
nvpoi ddfisdrov, tr a? juev ovdETtao 
Tivd HcxrafJpEfjicpQai vTtEiXjjcpajuEr • 
EdHEvctdrai 5e £<c'5 rijy npooopid- 
txEvr]v 7]}iEpav vito Qeov, ev ^ 81- 
xaiai HfjidEGO? dnocpadi's fiia nddiv 
dqico<i TtpodEVEx^Eirj — oi diuaioi rrji 
dcpQdpTov Hat dvEuXEiitrov ftadik- 
Eia<i Tvxoodtv, oi ev toj adi;} vvv 
jiiEv dvvExovrai, dXX^ ov rep avrcS 
TOTtcpf cp Hal oi ddiKoi. Mia yap 
ei'i Tovro to x^^piov udBodo'sf ov r^ 
TtvXy egjedTcSva dpxdyyEXov d/ua 
drparia itETtidzEVKajiEv • fjv nvXrfv 
diEXdovTE's oi HarayofiEvoi into zcSv 
kni rd<» tpvxdi TEtay/XEVGov dyys- 
Xgov, ov juia d8(p rtopEvovrai • dXX^ 
oi JUEV dixaioi, Ei<-, dEc,id (paorayGoy- 
ovjUEvoiy nai vito rcSv EcpEdrooroav 
Hard TOTtov dyyiXoov vnvovjiEvoi, 
dyovrai Ei<i x^piov cpoozEivov • ev 
cp oi dit^ dpxTJi diuaioi itoXttEvov- 
rai, ovx vTt' dvdyurji nparovjuEvoiy 
dXXd rrji rcSv dpaojuEvaov dyaB(2v 
Qeai del ditoXavovvE'i, nai rf/ t(2v 
EHadrors xaivcov TtpodSoHia rfSo- 
fiEvoi, ua^HEiva tovtgov fiEXriaa 
ijyovfXEvoi. Oh 6 roTeoi ov najua- 
Tr}q>6po<3 yivExai' ov Mavdoov, ov 
Hpvo's, ov rpiftXoi EV avrcp, dXX' r/ 
r(^v TtazEpoav diHaioov te opoojiEvrj 

Otpli TtdvTOTE JUElSm, dvajUEVOVTGOV 

rrjv fXEzd rovro to x<^piov dvditav- 
div xai aiaaviaav dvafSioodiv ev ov- 
pavfp. TovTGo ds ovofxa KixXr/dKo- 
jUEv HoXitov 'Afdpadju. 01 Sk ddtxoi 
Ei<s dpidzEpd EXj^ovrai vito dyys- 
Xoav HoXadrcSv, ovketi £Hovdi(io<S 



It is necessary now for me to speak 
of hades, in which are contained the souls 
of the just and of the unjust. — In this re- 
ceptacle a certain place is set apart, a lake 
of unquenchable fire, into which we sup- 
pose no one has been cast ; but it is pre- 
pared for the day predetermined by God, 
in which one sentence of just judgment 
shall be justly passed upon all. — But the 
just shall obtain an incorruptible and end- 
less kingdom, who are now, nevertheless, 
kept in hades, but not in the same part 
as the unjust. For there is one entrance 
to this receptacle, at whose gate we believe 
an archangel is stationed with an army ; 
through which gate pass all those who are 
led by the angels presiding over souls, yet 
they do not proceed the same way. But 
the just, guided to the right by a light, 
and received with hymns by the angels 
presiding over those mansions, are led to 
a place of light, where the just, who have 
been from the beginning, dwell, not com- 
pelled by necessity, but continually enjoy- 
ing the sight of the good things which 
the)' see, and delighted with the expecta- 
tion of things always new, and consider- 
ing these better than the present ones. 
To them this place is not wearisome ; 
there is no heat, nor cold, nor anxiety in 
it, but the sight of the just fathers always 
smiling, waiting for rest and an eternal 
life in heaven, after this receptacle. And 
to this place we give the name of Abra- 
ham's Bosom. But the unjust are dragged 
to the left by punishing angels, not walk- 
ing of their own accord, but dragged along 
by force as bound ; whom the angels pre- 
siding over the place urge on, reviling 
them, and threatening them with their 
fierce eyes, thrusting them down to lower 



i6 



THE CATHOLIC FAITH. 



Ttopevojiisyoi, aXAd /.ietcx. fiia'i oj? 
6i6fxioi hXHOf-LEvoi' oi% oi egjedrcSrsr 
ayyeXoi diavtejuTtovrai 6vF.idfC.or- 
TSi, eii zd HarooTF.pa ooOovvrei • ovi 
dyojii£yov< 'aXuovdiy oi tcpEdtGorar 
'fG)<i 7tXr]6iov Tij<i yesvyy^- oi eyyiov 
ovTE^ rov /Liev /jpad/iov ddiaXeiTt- 
TGoi vTtauovovdi, Hat rov T7J<i Bepurf^ 
drjuov ovH. d/iioipovdiv. Avrrji de 
Trji kyyiovoi oipEooi, rvv qjof^Epdr 
Hat vTtEpfiaXXoyroDi Seav rov TCvpoi 
opSvTEi, Kara7CE7tr/ya6i, r^ npod- 
doxia rfji /iieXXov6y<s HpidEooi, i'l^?] 
dwajj-Ei xoXaZojusroi — Ovroi 6 TtEpi 
adov X6yo<, er oj ai ipvxocl Ttdwoov 
xatExovrai, dpxi/xaipov or 6 Osoi 
capidar, drddzadtr tote Ttdrraov 
TtoiTjdojj.Eroi, OX) ipvxdi /usrei^dGojua- 
rcSv, dXX' avrd rd doojuara drid- 
T(^r. — Adv. Graec, c. i, 2, col. 797, 
800. Pat. Gr. T. 10. 



places. These the presiding angels lead 
and thrust down to the confines of hell. 
They being so near are incessantly shud- 
dering, and are not free from the vapor 
of the heat. But from this near vision, 
seeing this fearful and excessive spectacle 
of fire, are struck with horror, being vir- 
tually punished. — And this is the Dis- 
course concerning hades, in which the 
souls. of all are placed until the time which 
God has determined,. Who will then make 
a i-esurrection of all, not by putting the 
soul into another body, but by raising up 
the very same body. 



ORIGEN, PRIEST 

Puto enim quod sancti quique disce- 
dentes de hac vita permanebunt in loco 
aliquo in terra posito, quern paradisum 
dicit Scriptura divina, velut in quodam 
eruditionis loco, et, ut ita dixerim, audi- 
torio vel schola animarum in quo de om- 
nibus his quae in terris viderant, docean- 
tur, etc. — Uspi dpxc^r, L. 2, c. 11, 
n. 6, col. 245, 246, DAB., Pat. Gr. T. 
II. 

Nondum enim receperunt laetitiam 
suam ne apostoli quidem, sed et ipsi ex- 
pectant, ut ego laetitiae eorum particeps 
fiam. Neque enim decedentes hinc sancti, 
continue Integra meritorum suorum prae- 
mia consequuntur ; sed expectant etiam 
nos, licet morantes, licet desides. — ^\''ides 
ergo quia expectat adhuc Abraham, ut 
quae perfecta sunt consequatur. Expec- 
tat et Isaac et Jacob, et omnes prophetae 
expectant nos ut nobiscum perfectam bea- 
titudinem capiant. — Horn. 7 in Levit. , 
c. 2, col. 480, BD., lb. T. 12. 



OF ALEXANDRIA. 

For I think that the saints, whoever 
they be, departing this life, will remain in 
some place situated in the earth, which 
Divine Scripture calls paradise, as in a 
certain place of instruction, and, so to 
speak, lecture -room or school of souls, in 
which they may be taught concerning all 
these things which they had seen on earth, 
etc. 

For as yet not even the ApOstles have 
received their joy, but even they await, 
that I also may be made Sl partaker of 
their joy. For neither do the saints, de- 
parting hence, immediately arrive at the 
full rewards of their merits ; but they 
await us also, however delaying and sloth- 
ful. — You see, then, that Abraham still 
waits, that he may attain to those things 
which are perfect. Isaac also still Avaits, 
and Jacob, and all the Prophets expect us, 
that with us they may receive perfect 
blessedness. 



Horn. 26 in Numer., c. 4, col. 776, BC, lb. T. 12 ; in Rom., L. 2, 
c. 4, col. 877, 878, T. 14. 



'ITIE CATHOLIC FAITH. 



J W 



NOVATIAN, PRIEST OF ROME. 



Namque quae infra terrain jacent, 
neque ipsa sunt digestis et ordinatis po- 
testatibus vacua. Locus enim est quo 
piorum animae impiorumque ducuntur, 
futuri judicii praejudicia sentientes. — De 
Trin., c. I, col. 888, B., Pat. Lat. T. 3. 



For the places which lie under the 
earth, neither are they void of arranged 
and ordained powers. For there is a place 
whither the souls of the righteous and the 
wicked are led, being sensible of the fore- 
judgments of the judgment to come. 



VICTORINUS, BISHOP OF PETAU. 



Sicut ara aurea coelum cognoscitur, 
sic et ara aerea terra intelligitur, sub qua 
est infernus remota a poenis et ignibus 
regio, et requies sanctorum ; in qua qui- 
dem ab impiis videntur et audientur justi, 
sed non illuc transvectari possunt. — Sed 
quia in novissimo tempore etiam sanc- 
torum remuneratio perpetua, et impiorum 
est Ventura damnatio, dictum eis expec- 
tare. — In Apoc. 6, col. 329, 330, DA,, 
Pat. Lat. T. 5. 



As the golden altar is understood of 
heaven, so also the brazen altar is under- 
stood of the earth, under which is in- 
fernus, a region removed from punish- 
ment and fire, which is the rest of the 
saints ; in which indeed .the just shall be 
seen and heard by the impious, but they 
cannot be transported thither. — But be- 
cause in the last time also the perpetual 
remuneration of the saints, and the dam- 
nation of the impious is to come, they are 
told to wait. 



Century IV. 
L A C T A N T I U S 



Xec tamen quisquam putet, animas 
post mortem protinus judicari ; nam om- 
nes in una communique custodia detinen- 
tur, donee tempus adveniat, quo maximus 
judex meritorum faciat examen. Turn 
quorum fuerit probata justitia, ii prae- 
mium immortalitatis accipient : quorum 
autem peccata et scelera detecta, non re- 
surgent, sed cum impiis in easdem tene- 
bras recondentur, ad certa supplicia des- 
tinati. — Instit., L. 7, c. 21, p. 146, 147, 
T. 2. 



Nor yet let any one think that the 
souls are judged immediately after death ; 
for all are detained in one common cus- 
tod}^ till the time comes when the great 
Judge shall make an examination of 
merits. Then they whose righteousness 
shall have been approved shall receive the 
reward of immortality : but they whose 
sins and crimes have been detected, shall 
not rise again, but shall be hid with the 
impious in the same darkness, destined to 
certain punishments. 



ATHANASIUS, BISHOP OF ALEXANDRIA. 



Joannes Damascenus. — Eira 6 
€v (Hop nai Xoyo) TtepzpXsTtro'^, xai 
rrjb Tov Qeov eHKXr]6ia<i SsjueXio's 
'ABavddio^f tocSe cprf6i Ttspi rcSv kv 
Kvpicp vsHpcSv • oriTtsp 6id rovzo 
Tovi 6oo'C,oi.ievov^ 6 Geoi xexocpid- 
vai, TO f-iEXP^ ^^^ Koiyrj<i dradrd- 
6sG0i, Tpvxi^f^i dXXj'jXoti dvvelvai 



Moreover, Athanasius, admired both 
for his life and doctrine, and a pillar of 
the Church of God, speaks thus concern- 
ing the dead in the Lord : that God there- 
fore indulges those who are to be saved, 
until the common resurrection, that they 
may come t ogether in the spirit and re- 
joice together, having the expectation that 



THE CATHOLIC FAITH. 



xai 6vvevq)paived6ai, ditEudoxT'lv 
£XoyT£<3 roDV jUEA.X6vra)v avro'i dit- 
HoA?fpovdOai BeioDv Soopec^y. — Orat. 
de defunct, sub finem., Op. Athanas., p. 
1288, T. I. 

Ai 8s Tc3v diHaioov ipvxai jasrd 
rrfy 'Kpi6rov TtapovdiaVf go's ex rov 
Xi;]6rov rov ev too dravpcp juavBdvo- 
liiEv, on kv T(2 Ttapadeidco vitdpxov- 
6iv. Ov ydp did juovr/r rrjv ipvxJJv 
Tov dyiov Xydrov Xpi6Td<i 6 ^-JeoS 
yjuf^v T^voizEV TOV TtapddEidov, 
dXXd xai did 7td6ai Xontov rdi rwr 
dyioDv ipvxoci. — Ad Antioch. Quaest. 
(opus spurium), qu. 19, p. 272, T. 2. 

Index Expurgatorius Hispanus. 
— Op. Athanas., ed. Basil, 1564, T. 2. In 
indice sequentia deleantur. Anima jus- 
torum nondum sunt in Regno coelorum. 
—Page 44. 

CYRIL, BISHOP OF JERUSALEM. 



they will share in the good things which 
are to come. 



But the souls of the just, after the 
coming of Christ, as we learn from the 
thief on the cross, are in paradise. For 
not for the sake of the soul of the holy- 
thief alone did Christ our God open para- 
dise, but also for all other souls of the 
saints. 



Works of Athanasius, ed. Basil, 1564, 
T. 2. — Let the following be removed from 
the Index : The souls of the just are not 
yet in the kingdom of heaven. 



'AXXd /uij Savjudd);f<i did zrjv 
v7t£pBE6ir TTJ'i HpidEGDi. IId<^ dyoo- 

Vl^O/J.EVO'i, flEZd TO TtapEXBElV TOV 

dyc^va, dTScpavovTai ?/ xaTaidxv- 
vETai' uai ovdenoTE dyoovaBsTrj'i 
Tovi ETi dyoJvil^ojuEV'Vi dTEq^avoi, 
dXX'> kudexETai TtdvToov twv dyco- 
vi6t(2v to teX')^' iva vdTspov diau- 
pivai, tTtdyg Td (ipajiEia xai Td 
dTEq)avrj(p6pia. Ovtgo xai 6 Gsoi, 

tTl TOV dycSvO? EV T(2 Xod/UO) TOVTOO 
dVVEdTOOTOi, TEGOi jlEV jioTjBEl TOli 

dixaioi's iJ,Epixc2i, vdTEpov ds ditodi- 
daodL Tovi ixidBovi avToii teXeigo'5. 
— Catech. 18, c. 4, col. 1021, Pat. Gr. 
T. 33. 

HILARY, BISHOP OF POICTIERS. 



But do not wonder at the delay of the 
judgment. Every one contending, after 
the contest is ended, is crowned or dis- 
graced ; and the judge never crowns those 
who are still contending, but waits for the 
end of all the contestants, that after the 
end of the contest he may distribute the 
rewards and crowns. So also God, while 
the contest in this world is still going on, 
as yet only assists the just in part, but 
afterwards rewards them fully. 



Non enim temporis hujus et seculi est 
ista custodia, non a duri sole atque luna, 
et ab omni malo conservari ; sed futuri 
boni expectatio est, cum exeuntes de cor- 
pore ad introitum ilium regni coelestis per 
custodiam Domini fideles omnes reserva- 
buntur, in sinu scilicet interim Abrahae 
coUocati, quo adire impios interjectum 
chaos inhibet, quousque introeundi rursum 



For this oversight is not of this time 
and world ; it is not to be preserved from 
the fierce sun and moon, and from all evil ; 
but it is the expectation of future good, 
when going out of the body all the faith- 
ful will be reserved by the custody of the 
Lord at that entrance of the heavenly 
kingdom, being placed, in the meantime, 
forsooth, in Abraham's bosom, whither an 



THE CATHOLIC FAITH. 



319 



in regnum coelorum tempus adveniat. 
Custodiet ergo Dominus exitum, dum de 
corpore exeuntes, secreti ab impiis inter- 
jecto chao quieseant. Custodiet introitum 
Dominus, in aeternum illud et beatum 
regnum introducens. — In Ps. 120, c. 16, 
p. 24, 25, T. 3. 



interposed gulf prevents the impious from 
coming, until the time come for entering 
again the kingdom of heaven. The Lord, 
therefore, shall keep their departure, until 
going forth from the body, hidden from 
the wicked by the interposed gulf, they 
are at rest. The Lord shall keep their 
coming in, leading them into that eternal 
and blessed kingdom. 



AMBROSE, BISHOP OF MILAN. 



Gubernator cum in portus navem sub- 
duxerit, vix finem impositum labori putat, 
et statim quaerit laboris exordium. Solu- 
tur corpore anima, et post finem vitae 
hujus adhuc tamen futuri judicii ambiguo 
suspenditur. — Ita finis nullus, ubi finis 
putatur. — De Cain et Abel, L. 2, c. 2, 
n. 9, col. 344, Pat. Lat. T. 14. 

Denique et Scriptura habitacula ilia 
animarum promptuaria nuncupavit : quae 
occurrens querelae humanae, eo quod 
justi qui praecesserunt, videantur usque 
ad judicii diem, per plurimum scilicet tem- 
poris, debita sibi remuneratione. fraudari, 
mirabiliter ait coronae esse similem ilium 
judicii diem, in quo sicut non novissim- 
orum tarditas, sic non priorum velocitas. 
Coronae enim dies expectatur ab omnibus ; 
ut intra eum diem et victi erubescant, et 
victores palmam adipiscantur victoriae. 



Ergo dum expectatur plenitudo tem- 
poris, expectant animae remunerationem 
debitam. Alias manet poena, alias gloria ; 
et tamen nee illae interim sine injuria, nee 
istae sine fructu sunt. Nam et illae vi- 
dentes servantibus legem Dei repositam 
esse mercedem gloriae, conservari earum 
ab angelis habitacula, sibi autem dissimil- 
ationis et continumaciae supplicia futura, 
et pudorum et confusionem ; ut intuentes 
gloriam Altissimi, erubuscant in ejus con- 
spectum venire, cujus mandata temeraver- 
int. — De bon. Mort., c. 10, n. 46, 47, 
col. 560, 561, lb. 



When a pilot has brought his ship 
into port, he hardly thinks that an end is 
placed to his labor, and immediately seeks 
a beginning of labor. The soul is freed 
from the body, and yet after the end of 
this life it is still in suspense by uncer- 
tainty of the future judgment. So there 
is no end, where there is thought to be an 
end. 

In short. Scripture also calls those 
habitations of souls repositories ; which 
meeting with the complaint of men, for 
the reason that the just, who have pre- 
ceded, seem to be defrauded of the re- 
muneration due them until the day of 
judgment, it says (4 Esdras 5 : 42) admir- 
ably that that day of the judgment is like 
a crown, in which, as there is no tardiness 
of the last, so there is no quickness of the 
first. For the day of the crown is expected 
by all ; that within that day, both the van- 
quished may blush and the victors may 
obtain the palm of victory. 

Therefore, while the fullness of time 
is expected, the souls expect their due re- 
muneration. Punishment awaits some, 
glory others ; and yet meanwhile neither 
the former are without injury, nor the 
latter without advantage. For the former 
also seeing that a reward of glory is laid 
up for those who keep the law of God, 
that their habitations are guarded by an- 
gels, but that punishment is in store for 
themselves, and shame and confusion for 
their dissimulation and disobedience ; so 
that beholding the glory of the Most High, 
they blush to come into His presence, 
Whose commands they have despised. 



20 



THE CATHOLIC FAITH. 



Justarum autem animarum per or- 
dines quosdam digesta erit laetitia. — 
Quarto, quia incipiunt intelligere requiem 
suam, et futuram sui gloriam praevidere, 
eaque se consolatione mulcentes, in habi- 
taculis suis cum magna tranquilitate re- 
quiescent stipatae praesidiis angelorum. — 
lb., c. II, n. 48, col. 561, 562. 

The Benedictine Editors. — Va- 
rum quae S. Doctor de animarum corpori- 
bus suis exutarum statu, deque auctore a 
quo doctrina ilia profecta est, sub scrip- 
tionis hujusce finem tradit, ea sane nos in 
duas non minimas difficultates conficiunt. 
Primum enim si Doctoris nostri verba 
stricte atque ex apicibus interpretemur, 
cogemur liquido confiteri animas ipsius 
judicio in qulbusdam habitaculis conclusas 
adusque generalem resurrectionem servari, 
eas ibi mercedem debitam operibus suis, 
sed ante diem ultimum niinime redden- 
dam expectare, interim tamen ' illas vel 
bonis quibusdam, vel poenis affici,' prout 
ipsarum quaeque fuit commerita, postremo 
' justorum laetitiam per quodara ordines 
esse digestam.' 

Mirum quidem non est hoc modo de 
animarum statu scripsisse Ambrosium, sed 
illud propemodum incredibile videri po- 
test, quam in ea quaestione sancti Patres 
ab ipsis apostolorum temporibus ad Gre- 
gorii XI. pontificatum, Florentinumque 
concilium, hoc est toto ferme quatuorde- 
cim saeculorum spatio, incerti ac parum 
constantes exstiterint. — Admonit. in De 
bon. mort. Ambros., col. 535, 536, lb. 



But the joy of the just souls will be dis- 
tributed through certain orders. — Fourth- 
ly, because they begin to understand their 
rest and foresee their future glory, and 
flattering themselves with this consolation, 
they will rest in their habitations with 
great tranquility, surrounded by guards of 
angels. 

But what the holy Doctor relates near 
the end of this writing, concerning the 
state of souls who have put off their 
bodies, and concerning the author from 
whom that doctrine was derived, this in- 
deed has thrown us into two not small 
difficulties. For, in the first place, if we 
interpret the words of our Doctor strictly 
and literally, we ar« compelled to frankly 
confess that in his judgment souls shut up 
in certain habitations are preserved till the 
general resurrection, that there they expect 
the reward due to their works, but which 
is in no wise to be rendered to them be- 
fore the last day, yet that they meanwhile 
are affected with certain good things or 
punishments, according to their merits ; 
lastly, that the joy of the just is distrib- 
uted through certain orders. 

Indeed, it is not surprising that Am- 
brose should have written in this mannef 
concerning the state of souls ; but this may 
seem almost incredible, how uncertain and 
inconsistent the holy . Fathers have been 
upon this question from the very times of 
the Apostles down to the Pontificate of 
Gregory XI. and the Council of Florence, 
that is, for the period of almost fourteen 
hundred years. 



ST. JEROME, PRIEST. 



Infernus, locus in quo animae reclu- 
duntur, sive in refrigerio, sive in poenis, 
pro quatitate meritorum. — Com. in Osee, 
L. 3, c. 13, p. 74, B., T. 5. 



Infernus is a place in which souls are 
secluded, either ih refreshment, or in pun- 
ishment, for the quality of their merits. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



'Evyor/d'jv yap y/XiKov edriv ali 
rifj.rj'i Xoyov, IlavXov Hcxi rovi uar^ 
eHEivov ccTtavreij rov ^A/Jpadju, xai 



For think how great is the accession 
of honor ; Paul and all men of his time, 
Abraham and those of his time, and again 



THE CATHOLIC FAITH. 



Tov'i kcxt' Ixsivov, ual Tovi Ttpo 
tHFLVov TtdXiv Ttpa Todovrcov ercSv 
aOA^ydavra'^ ual riH7]6avTO<i naOi/d- 
fJai vvv T))v rfUETSijQOv dra^Evov- 
Tcx'i EvdoHun/div. "On ydp ovdtTtao 
rov dTEcpavoy IlavXoS dilEiXrjqiey, 
ov8e dXX.o'i ( y8Ei<i todv t^ dpXV'^ 
Evr/pEdrrfHOToov , dXX' ov6€ dnoXy- 
ipovra/j egot dv aTtavTEi <>i fJ-EXpL ^'<?'- 
Xovi drsq^av' vdOai /<£'AAorrf? dcpi- 
Hoovrcxi, dnovdov avtov rov JJav- 
Xov Xsxovroi- roy dyr^>va ror ua- 
Xov r/yoovidi-iaiy rov dpo^- v rErE- 
XExa^ rrfv itidriv rErr,p7]ua- Xontov 
dTtoHEiraL jiioi 6 rrj'i dixaiodovyi 
drEq^avoi, ov ajroSoodEi jiioi 6 Si- 
nai o~ Hpirr'/i. JJorE ; 'Ev exeivkj 
rij yj^LEpoi- ov f^iovov ds ejuoi, dXXd 
ual Ttddi roli rfyaTtrfKodi rrfv titi- 
cpdvEiav avrov. Kai ndXiv aX- 
Xaxov SfiKvvS, on xoivy itddiv rj 
rSv dyaQcSv d7t6Xavdi<i didorai, 
QEddaXoviHEvdi ypdcpcov eXe^ev • 
EiTtEp dixaiov Ttapd Qs^ ditodov- 
rai roT? SXifdovdtr vf-idi SXiipiv, xai 
VJ.UV roZ? ^Xlfioi^LEVOl^ dvEdiv f.lE(j 
r)l,i(Sr. Kcxt ndXir, "On ?)uEi? o'l 
C(^vrE'^, o'l TtEpjXEiTtojuEvoi eH rriv 
Ttapovdiav rov Kvpiuv, ov /.i?) q^'^id- 
doDj^LEv rovi xoijUT/Qsrrai- did itdv- 
roov rovroor drjXcSv, on xoivp itdr- 
rai xai djuov TtapayEvojusvoVs rwv 
ovpavicov rijii(^v ditoXavEiy XPV- 
— Serm. 3 de verb. Apost., Habentes 
eumdem Spirit.,, c. 10, p. 343, 344, EAB., 
T. 3. 

Sed recedens anima, quae carnalibus 
oculis non videtur, ab angelis suscipitur, 
et collocatur aut in sinu Abrahae, si fide- 
lis est ; aut in carceris inferni custodia, si 
peccatrix est : dum status veniat dies, quo 
suum recipiat corpus et apiid tribunal 
Christi judicis veri reddat suorum operum 
rationem. — .Serm. 2 de consolat. mort., 
c. I, p. 359, T. 6. * 

"OBev drjXov, on juErd r?}y ev- 
rEvQEv dnodrfiiiav Ei<i x^P^^ nrd 
dndyovrai ai ipvxal, ovx en xvpiai 



those before him for so many ages, who 
contended and were victorious, now sit 
awaiting till we are approved. For that 
Paul fias not received his crown, neither 
any one of those who have pleased CJod 
from the beginning, nay, nor will receive, 
until all who are to be crowned come 
together, hear Paul himself saying : I have 
fought a good fight, I have finished my 
course, I have kept the faith : henceforth 
there is laid up. for me a crown of right- 
eousness, which the just Judge shall give 
to me. When ? In that day, but not to 
me only, but unto all those also who love 
His appearing. And again elsewhere, 
showing that the enjoyment of those good 
things is given to all in common, writing 
to the Thessalonians, he said : It is in- 
deed just with God to render affliction to 
those that afflict you, and to you who are 
afflicted rest with us. And again : We 
who are alive, who are left to the coming 
of the Lord, shall not prevent those who 
are asleep ; by all these showing that we 
must all receive of the heavenly honors in 
common and at the same time. 



But the departing soul, which is not 
seen by carnal eyes, is received by angels 
and placed either in Abraham's bosom, if 
it be faithful ; or in the custody of the 
infernal prison, if it be sinful : until the 
appointed day come, on which it shall re- 
ceive its body, and give an account of its 
works at the tribunal of Christ the true 
Judge. 

Whence it is evident that souls, after 
departing hence, are received into a cer- 
tain place, no longer having power to 



22 



THE CATHOLIC FAITH. 



ovdai STtavsXSslVf dXXd rr}v (pofiE- 
pdv EKeiyrjv rjfxepav dvajuayovdai. 
— Horn. 28 al. 29 in Matt. 8, c. 3, p. 381, 
B., T. 7. 

Kai kxEiyoi juer xpovoVs exov6i 
TodovToVs riHTJdayrsi, nai ovdeTtao 
direXafSov • v/uaii ds ev roS dySvi 
ETi ovTEi, ddxdXXETE ; 'ErvoijdavE 
Hai vjuEii ri kdriy uai odor, kdri toy 
\4.f5padiJ. uaBffdBai • xai zoy dnodro- 
Xoy UavXoy TtEpijuEyoyra? Ttors dv 
teXeigoQ^'s, '{ya dvyrjbcSdi tote Xa- 
fSaiv Toy juidQoy. — UpoEXafJor uazd 
Tovi dycSyai, dXX ov npoXaiifid- 
vovdi Hard rovi dT£q)dyovi. — Horn. 
28 in Heb. 11, c. i, p. 363, 364, CA., 
T. 12. 



return hither, but awaiting that terrible 
day. 



And so many ages have passed away 
since these were victorious, and they have 
not yet received their reward : yet do ye, 
who are still contending, grieve ? And 
consider what and how great a thing it is, 
that Abraham sits, and Paul the Apostle, 
awaiting till thou hast been consummated, 
that then they may receive their reward. 
They preceded in contest, but they do not 
proceed in receiving their crowns. 



Horn. 34 in Matt. op. Imperf. (op. spurium), p. 882-886, passim, 
T. 6 ; Horn. 39 in i Cor. 15, n. 3, p. 425, 426, DEA., T. 10. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Sinus Abrahae requies beatorum pau- 
perum, quorum est regnum coelorum, in 
quo post hanc vitam recipiuntur. — Quaest. 
Evang., L. 2, qu. 38, col. 1350, Pat. Lat. 
T. 35. 

Habent ergo omnes animae, ut ex hac 
occasione instruam Charitatem vestram, 
habent omnes animae, cum de saeculo ex- 
ierint, diversas receptiones suas. Habent 
gaudium bonae, malae tormenta. Sed 
cum facta fuerit resurrectio, et bonorum 
gaudium amplius erit, et malorum tor- 
menta graviora ; quando cum corpore tor- 
quebuntur. Recepti sunt in pace sancti 
Patriarchae, Prophetae, Apostoli, Mar- 
tyres, boni fideles ; omnes tamen adhuc in 
fine accepturi sunt quod promisit Deus : 
promissa enim est resurrectio etiam carnis, 
mortis consumptio, vita aeterna cum An- 
gelis. Hoc omnes simul accepturi sumus : 
nam requiem quae continuo post mortem 
datur, si ea dignus est, tunc accipit quis- 
que cum moritur. — Tract. 49 in Jo. 
Evang., n. 10, col. 1751, lb., T. 35. 



Abraham's bosom is the rest for the 
blessed poor, of whom is the kingdom of 
heaven, into which they are received after 
this life. 

All souls, therefore, that from this 
occasion I may instruct Your Charity, all 
souls have, when they have gone forth 
from the world, their diverse receptions. 
The good have joy, the evil torments. 
But after the resurrection, both the joy of 
the good will be greater, and the torments 
of the wicked more severe ; when they 
shall be tortured with the body. The holy 
Patriarchs, Prophets, Apostles, Martyrs, 
the good faithful have been received in 
peace ; yet all shall still receive in the end 
what God promised : for the resurrection 
of the flesh even is promised, the destruc- 
tion of death, and life eternal with the 
angels. We shall all receive this at the 
same time : for the rest which is given 
immediately after death, each one then 
receives when he dies, if he be worthy 
of it. 



UK CATHOLK" FArril. 



o-o 



Post vitam istam parvam nondum eris 
ubi erunt sancti, quibus dicitur : Vehite, 
benedicti Patris mei, percipite rei::num 
quod vobis paratum est ab initio mundi. 
Xondum ibi eris, quis nescit ? Sed jam 
poteris ibi esse, ubi ilium quondam ulcero- 
sum pauperem, dives ille superbus et steri- 
lis in mediis suis tormentis vidit a longe 
requiescentem. In ilia requie positus, 
certe securus expectas judicii diem, quando 
recipias et corpus, quando immuteris, ut 
angelo aequeris. — In Ps. 36, serm. i, n. 
10, col. 361, lb., T. 36. 



Tempus autem quod inter hominis 
mortem et ultimam resurrectionem inter- 
positum est, animas subditis receptaculis 
continet, sicut uaquaeque digna est vel 
requie vel acrumna, pro eo quod sortita 
est in carne cum viveret. — I-^nchirid. sive 
de fide spe et charit., c. 109, n. 29, col. 
283, lb., T. 40. 



After tliis short life thou wilt not yet 
be where the Saints will be to whom it is 
.said: Come, ye blessed of Mr Father, in- 
herit the kingdom which was prepared for 
you from the beginning- of the world. 
Tb.at thou will not yet be there, who 
knows it not? Hut tlicu mayest already 
be tl.ere where that proud and barren rich 
man in the midst of his torments saw him 
wlio was once a poor man covered with 
sores, resting afar ofif. Placed in that rest, 
thou dost assuredly await in security the 
day of judgment, when thou wilt receive 
the body also, when thou wilt ba changed, 
that thou mayest be made equal to an 
angel. 

But the time which intervenes between 
the death of man and the last resurrection, 
contains the souls in hidden receptacles, as 
each one is deserving of rest or tribulation, 
according to what it obtained vrhen it lived 
in the flesh. 



Century V. 
AURELIUS CLEMENS PRuDENTIUS. 



Sed dum resolubile corpus 
Revocas, Deus, atque reformas, 
Quanam regione jubebis 
Animam requiescere puram ? 
Patet ecce fidelibus ampli 
Via lucida jam paradisi. 

— Cathem. Hymn. 10, lin. 149, 
col. 886, 8S7, Pat. Lat. T. 59. 

Faustinus Arevalis. — Index hb- 
rorum expurgandorum, cujus memini num. 
184 prolog., jubet apponi margini hujus 
loci : Caute lege : nam videtur docere, ani- 
mas piorum, quae nihil purgandum defer- 
unt, egressa a corpore detineri in paradiso 
terrestri illo unde expulsus fuit Adam. 
F'ortasse Prudentius per paradisum volup- 
tatis et sinum Abrahae nihil aliud intelligit 
quam essentialem animae gloriam ante 
glorificationem corporis. — Auctores addu- 
cit [MalvendaJ, qui existimarunt animas 



But until Thou recallest and reform- 
est the resoluble body, O God, in what 
region wilt Thou command a pure soul to 
rest? 

Lo, now, there lies open to the faith- 
ful the broad way of ample paradise. 



The Index of books to be expurgated, 
which I have mentioned in num. 184 in 
the Preface, orders to be placed at the 
margin of this place : Read with caution ; 
for he seems to teach that the souls of the 
pious, which carry away nothing to be 
purged, having gone out from the body, 
are detained in that terrestrial paradise 
wh'.nce Adam was expelled. I'erhaps by 
a paradise of pleasure and Abraham's 
bosom, Prudentius understands nothing 
else than the essential glorv of the soul 



324 



THE CATHOLIC FAITH. 



piorum detineri in paradiso voluptatis, et 
banc paradisum esse sinum Abrahae. Hi 
autem receosentur Tertullianus, Origenes, 
S. Justinus in Quaest. ad orthodoxos, nos- 
ter Prudentius, Theophylactus, Euthe- 
mius, Moses Bar-Cepha, S. Athanasius, 
S. Augustinus, S. Joannes Chrysostomus, 
Petrus Comestor. — Not. in lb., lin. 149, 
col. 886. 



before the glorification of the body. — 
Malvenda cites authors who thought that 
the souls of the pious were detained in a 
paradise of pleasure, and that this para- 
dise was Abraham's bosom. But these 
are enumerated: Tertullian, Origen, S. 
Justin in Quaest. ad Orthodox., our Pru- 
dentius, Theophylactus, Eutheniius, Moses 
Bar-Cepha, S. Athanasius, S. Augustine, 
S. John Chrysostom, Petrus Comestor. 



THEODORET, BISHOP OF CYRUS. 



O'i jussr ovv rovTGDV ayc^vfi ro6- 
ovToi nai TrjXiKovroi, aAA' o/nooi 
oudeTtoo TcSv drEcpavGor dTt7]Xav6av. 
^Ara/j£vei ydp 6 tcSv oXgov ©eoi 
Tovi rcSv dXXoov dy(2ya<i, 'ira rov 
dradiov XvBarrui, koiv/J ndvTa<i 
Twr dvafjfjr}6eGDv d'S,iQD6^ rovi vik7]- 
q)6pov<i. — In Heb. 11 : 39, 40, p. 623, 
624, T. 3. 



Their contests were many and great ; 
but nevertheless they have not yet received 
their crowns. For God awaits the contests 
of all the rest, that when the course is 
finished, He may honor in common as 
victors all those who have been victorious. 



Century VI. 



COSMAS INDICOPLEUSTES. 



''Ev Trj ovv 6vvrrXEia itavof-iev- 
c£)v rc^v ayyeXoov zuv TtEpi6rpEq)^iv 
Tov'i q)QD6rripa^ nai xntrovroov tgjk 
ddrpaov , ovk evi zd x^povfiijj. uai r/ 
cpXEyivr) fjo/iq)a}a Siaipovda kgdXvei 
Tovi dr^jpcsDTtovi fjaivEir ev rr^j 6v- 

TGOi C&^^/j <:tA./\« jLlEzdpdlOl yEv6f.lEV0L 

01 dixaioi nai zr/v 7rp6dq)arov udov 
oSovovzEi nai zsjLivovrE'i z6 dzEps- 
GOjLia dvv rqj dadnoz-^ Xpidzc^, zj}v 
/iadiXsiav zrj's ^Goyji uXypoyojur/dov- 
div. — Opin. de raund., L. g, p. 315, 
T. 2. 



ANASTASIUS SINAITA, BISHOP OF ANTIOCH. 



In the end, therefore, when the angels 
cease to fly about the luminaries, and the 
stars fall, no longer will the cherubim and 
the flaming sword prevent men from en- 
tering into the true life ; but the just being 
raised up, and walking the new way, and 
cleaving the firmament with Christ our 
Lord, they shall receive the kingdom of 
life for an inheritance. 



OuzGO 1.1 01 voEi uai TtEpi zov 
Xi^jdzov- 6i6zi ovTtGD Kaip'j<i zf}<i zSv 
EpycDv dvraTtododEcoi. $7jdi ydp 6 
^AytodzoXo^ TtEpi Z(Sv diKaioov • xai 
ovroi TtdvzEi /j.apzvpr/B£vzE^ did 
rrj's nidzEOD<i ovk kuonidavzo zy]v 
ETCayyEXiav y zov Seov xpElzzov ri 



Thus understand me concerning the 
robber also, that the time for the remu- 
neration of Avorks is not yet. For the 
Apostle says of the just : And all these 
having obtained a good report through 
faith, have not received the promise ; God 
having provided some better thing for us. 



THE CATHOLIC FAITH. 



7tpofiXeil'cxi.itvoVy 'ira /lit} ^wpi? y/.(a)v 
rsXfiooOoj^iv. — (^uaest., qu. 73, col. 
700, C, Pat. C;r. T. 89. 

Ufjc^rov, on ovdfH ovdsnoD ovde 
iy yeevvij, ov6s tr fjadiXsux eidijX- 
Oev f a?? Tov xaipov tcSv dao/iiaroov 
ava6rd6eG0<:. — IIA.?}v, ooi Ttpof^iTtov, 
ov5€ yeyuVE reXaia JioXadi^, rj dv- 
raTTododi', ovte djuaprooXoH^ ovra 
Sihaioi?. — lb., qu. gi, col. 721-724, 



that they without us should not be per- 
fected. 



In the first place, no man has ever 
entered either into hell, or into the king- 
dom, until the time of the resurrection of 
the bodies. — But, as I have said, there has 
not been perfect punishment or remunera- 
tion either to sinners or to the just. 



DA, 



Century X. 

MOSES BAR-CEPHA. BISHOP IN BETH-RAMAN. 



In paradisum vero post resurrectio- 
nem nemo ingredietur, sed mansurus est 
ille cultoribus vacuus. Postremo diversa 
inter se esse regnum coeli, et paradisum, 
affirmant etiam Doctores. — Com. de Para- 
dis., Pars i, c. 12, col. 284, B., T. 6, La 
Bigne. 

Ex illo porro tempore usque ad Christi 
adventum versati sunt in paradiso Enoch 
et Elias : at vero post Christi regis adven- 
tum huic praeterea rei servit, ut in ipso 
habitant animae hominum justorum pio- 
rumque, atque eorum qui per corporis sui 
cruciatus Christi fidem comprobarunt qui- 
que fideles Deum amarunt, exutae corpori- 
bus usque ad resurrectionis diem. — Nam 
latronis animam eo subvexit Dominus : 
dicebat enim ad ipsum, Profecto dico tibi, 
Hodie mecum eris in Paradiso. Porro 
post diem resurregtionis nullus prorsus 
ejus futurus est usus, sed supervacuus 
manebit et vacuus. — lb., c, 16, col. 287, 
E. 



But after the resurrection, no one 
shall enter paradise, but it will remain 
empty of inhabitants. Lastly, the Doc- 
tors also affirm that there is a difference 
between the kingdom of heaven and para- 
dise. 

From that time, moreover, until the 
advent of Christ, Enoch and Elias re- 
mained in paradise : but after the coming 
of Christ the King, it ser\^es for this pur- 
pose, that the souls of just and pious men, 
and of those who have acknowledged the 
faith of Christ through torture of body, 
and those faithful who have loved God, 
having put off their bodies, may dwell in 
it till the day of the resurrection. — For 
the Lord conveyed thither the soul of the 
thief ; for He said to Him : Verily I say 
unto thee, this day shalt thou be with Me 
in paradise. Moreover, after the day of 
resurrection, there will be no further use 
of it at all, but it will remain vacant and 
empty. 



Century XI. 

THEOPHVLACTUS, ARCHBISHOP OF ACRIDA. 

'O ydp XydrrJ'i rov uev Ttapaosl- The thief, therefore, obtained para- 

60V TF.Tvx'iJ'n^, Ttji 6s fta6iXeia<i ovh disc, but he did not obtain the kingdom, 

ervx^y rsvcsrai de ore xai Ttdvre's yet he will obtain it when also all shall 

ov^ d7trfpihf.ir/6aTO o UavXoi, recsoZ whom Paul enumerates : but for the pres- 



26 



THE CATHOLIC FAITH. 



de TTfjo'^ TO TCcXfjov Tor TtapaSaidov 

dvcxTtavdEGOT, ravra jusv ovv TtoXXoi 
7roXA.aKi< 'f.q)a6av. "Edri 8e eiTtEiv, 
on £1 Hal TcxvTov e6n (^adt'Xaia 
ovfjavQJv Kcxi 7ta(jddfi6o'i, ovdev 
KGoXvei xai rov Kvpioy dXr^BevEir , 
Ktxi TOY IlavXoy. 'O yap Ajyt^r?-/? 
i6ri /.ilv Iv 7tcxp:x8fi6cp, rjToi Tij 
fjcx6LXEiLX,Kal ov jiiovov ()VT6r,dA.Xd 
xai TtdvTE^ ovi dpzBjiiEirai 6 Ilav- 

XOr. Ov JLlEVrOl d7tr}X'AVdE ZYji teX- 

fkxi TQor dyaOc^v nXrjpovxioc'^, oo6- 
TCEp yap ol xardxpiToi kiti t&)v 
fJadiXEiGoi^ ov!^ Eidiv, dXX' ev cppuv- 
pai drcoxExXidMEvoi rrjpovvrai 
ra7? dcfCopidjiiEvaii Tttiral-, oi Se 
ivrijiioi EiT TE rd fjadiXsia Eids'p- 
Xovrai, xai rf'oj? etti t ovv gov did- 
yovdiv Eira ote 6 xaipioi Eitidrrj 
rrji diavo/nji tgdv f^adiXixaov doj- 
pEcSvydqiovvrai ro-urajv, ovrc^i xai 
oi dyioi, EL xai pirjitao rov rrXElov' 
ditoXavovdiv ,dXXd yE rsooi kv rov- 
Toii Toii q)GOt£iyoLi xai EVjodsdi xai 
(jadiXixo-i d7tX65<i EiitElv dxijrooiiadi 
6idyov6iy . El xai i.irjitGD rrj<i diavo- 
1-17]^ Toov fJadiXiXGOv doopaor dziovv- 
rai TrXiODT. — In Luc. 23:39-43, p. 
4S7, 488, DEA., T. I. 

Oi ElprjiiEvoi TtdvcEi. dyio! , hat- 
VOL ?i8rj iiaprvpyfjEVTEi 6 La r?/? Ttid- 
TEODi EV7fp--dr})XEyai, ovTtaj tetvxt}- 
dadt rcSy tv ovpixyol'i EitayyEXioov. 
— "Iva yap f.i?) doncSdi itXEoyExvEiy 
i/iK^y ra? npooroV^ dTE(payGD'^j(2diy , 
f va Ttddi xaLp )v oopidE rcay dtEq.d- 
vooi^. — In Heb. 11 : 38, 40, p. 744, B., 



ent he has paradise, which is a place of 
spiritual rest. This, then, many have 
often said. Ikit it remains to be said, that 
if the king-dora of the heavens and para- 
dise are tke same, nothing prevents our 
Lord from speaking the truth, and Paul 
also. For the thief is indeed in paradise, 
that is, in the kingdom, and not he alone, 
but also all whom Paul enumerates. Yet 
he does not enjoy a perfect participation 
in the good things ; for as the wicked are 
not in the kingdom, but being shut up in 
custody, are kept in determinate punish- 
ments ; but the honorable have come to 
the kingdom, and already dwell in it : 
then when the time comes for the distribu- 
tion of the royal gifts, they obtain them ; 
so also the saints, although they do not 
yet enjoy that which is perfect, neverthe- 
less they are already in these light and 
fragrant places, and, to speak plainly, in 
royal tabernacles, though they do not yet 
perfectly obtain the distribution of the 
heavehly gifts. 



All the above-mentioned saints, though 
they have testimony that they have pleased 
Ciod through faith, yet have they not as 
yet obtained the heavenly promises. — For 
that they might not seem to have the ad- 
vantage over us by being crowne'd first, 
He has' determined one time for crowns 
to all. 



Century XII. 



(E C U M E N I U S . 



7V, qjijdiv, ddrjuoyruTE xai ay a- Why, he says, are ye troubled and 

vaxnlTi.) t-Ti ky r^ dydoyi oytEi, vexed, who are yet in the contest, if ye 

EL 111) rd<i dj.ioifjd'i d£z7}d^JE ; Kairoi receive not the rewards? Although all 

oi ELpi]H£yoi TtdvTEi dyioi fiap- the saints mentioned above have a testi- 



THE CATHOLIC FAITH. 



j^/ 



rv/j?/0€FrF^ rvpE6r})H£vai did rrji 
7tfjo6ov6?^S avroi<i 7r/(?r£c»e, ovTtao 
TF.rvxy^iKji r(i)v iTf}]yya'\i.i£voov 
Toi^ dixaioii dyaOcijv. Tov Oeov 

TlEfJl l)l.LMV TtpElTZOV Tl TT pO/jXeilKX- 

/tievov. UcS'i KpElvTnv Tl ; "Ivcx yap, 
cp?/6i, //?/ ttXeuv 7/ju(^v 6x(36iv eheT- 
voi kv v(2 7tp(2roi drEqicxr'oodBrjvai, 
ira ^.aipov GjpidEv drraTtoSodfoo^, 
'iva Hat r/jiiEii dvv avroi< drscpavoj- 
Oa)/iEv. — In Heb. ii, c. i6, p. 416, 1)., 



mony that they liave pleased Cod through 
faith wliich they had, they have not yet 
obtained the good things promised to the 
just. ' Ciod having provided some better 
thing for us.' How something better? 
Lest, he says, they should have something 
better than we by being crowned first, 
He has appointed one time for rendering 
rewards, in order that we may be crowned 
with them. 



BERNARD, ABBOT OF CLAIRVAUX. 



Jam multi ex nobis in atriis stent, 
donee recipiant corpora sua, donee imple- 
atur numerus fratrum. In illam enim 
beatissimam domum nee sine nobis intra- 
bunt, nee sine corporibus suis : id est nee 
sancti sine plebe, nee spiritus sine carne, 
— In fest. om. sanct., serm. 3, n. i, p. 
413. T. 2. 



Already many of us stand in the 
courts, awaiting till they receive their 
bodies, until the number of the brethren 
be fulfilled. Neither shall they enter into 
that blessed mansion without us, nor with- 
out their bodies : that is, neither the saints 
without the people, nor the spirit without 
the flesh. 



Century XIV. 

JOHN XXIL, BISHOP OF ROME. 



WiLHEi.MUS i)E OcKHA^[. — Primus 
error est, ' Quod animae sanctorum quan- 
tumcunque justorum, a corpore separatae 
non viderunt nee vident nee videbunt 
Deum facie ad faciem ante diem futuri 
judicii generalis, et futuram corporis res- 
surrectionem.' 

Secundus error est, ' Quod animae 
quantumcunque reproborum et damna- 
torum, non iverunt neque ibunt in infer- 
num, nee poenis infernalibus cruciantur 
nee cruciabuntur ante praedictum diem 
judicii. — Def. contra Jo. Papam XXIL, 
p. J 54, T. 2, ap. Brown, Fasc. rer. ex- 
pet, et fug. 



The first error [of Pope John XXIL] 
is, ' That the souls of the Saints, however 
just, being separated from the body, have 
not seen, do not see, nor shall see God 
face to face, before the day of the future 
general judgment, and the future resur- 
rection of the body.' 

The second error is, ' That the souls 
of the most reprobate and damned have 
not entered, nor shall eater hell : neither 
are tortured by the pains of hell, nor shall 
be tortured, before the aforesaid day of 
judgment.' 



Century XVI. 

ALPHONSUS DE CASTRO. 



Sexta haeresis docet, nullam animam 
ante diem judicii esse beatam. — Praeter 

hos sunt adhuc ahi hujus erroris patroni, 



The sixth heresy teaches that no soul 
is blessed before the day of judgment. — 
Besides these there are still other patrons 



:8 



THK CATHOLIC FAITH. 



viri quidem illustres, sanctitate perintle ac 
scientia clari : Irenaeus videlicet beatissi- 
mus pro Christo martyr, Theophylactus 
Bulgariae episcopus, beatus Bernardus. 
Nee mirari quisquam debet, si tanti viri 
in tarn pestiferum errorem sunt lapsi. — 
Adv. Haer., L. 3, Verb. Beatitude, fol. 
76, col. I, AB. 

FRANCISCX^S SIX' 

Bernardus, Claraevallensis Abbas, hunc 
locum enarrens, videtur devolvi in errorem 
Armenorum et Anabaptistarum, docen- 
tium, animas sanctorum, ante resurrectio- 
nem corporis, divinae visionis gloria frui 
non posse. Alphonsus Castrensis libro 
adversus haereses tertio, admonet, banc 
Berdardi sententiam esse damnatam : quod 
et ipse non inficior, sed autorem tamen 
grato ac benigno affectu excusandum ar- 
bitror, ob ingentem numerum illustrium 
ecclesiae Patrum, qui ante ipsum huic 
dogmati autoritatem suo testimonio visi 
sunt, praebuisse. 



Joannes, Romanus Pontifex, ejus 
nominis XXTI. horum sententiae dicitur 
subscripsisse et decreto sancisse sic esse 
credendum. Testes sunt hujus decreti 
( iulielmus Ocham in opere nonaginta die- 
rum, et Hadrianus Papa sextus : cujus 
verba in 4 libro sententiarum, in fine 
quaestionis De Sacramento confirmationis 
haec sunt : Novissime fertur de Joanne 22 
quod publice docuit, declaravit, et ad om- 
nibus teneri mandavit, quod animae pur- 
gatae ante finale judicium non habent sto- 
1am, quae est clara et facialis visio Dei : 
et universitatem Parisiensem ad hoc in- 
duxisse dicitur, quod nemo in ea poterat 
gradum in theologia adipisci, nisi primitus 
hunc errorem jurasset se defensurum, et 
adhaesurum. — Bib. sanct., L. 6, annot. 
345, p. 617, 6t8, 620, 621, CA., DA. 



of this error, men illustrious mdeed, and 
distinguished alike for their sanctity and 
learning ; namely, Irenaeus, a most blessed 
Martyr for Christ ; Theophylactus, Bishop 
of Bulgaria, and S. Bernard. Nor ought 
any one to be surprised if so great men 
lapsed into so pestiferous an error. 

rUS OF SIENNA. 

Bernard, Abbot of Clairvaux, ex- 
pounding this passage (Rev. 6 : g), seems 
to have fallen into the error of the Arme- 
nians and Anabaptists, who teach that the 
souls of the Saints, before the resurrection 
of the body, cannot enjoy the glory of the 
Divine vision. Alphonsus De Castro, in 
his third book. Adv. Haer., admonishes 
that this opinion of Bernard is condemned ; 
which I myself do not deny, but I think 
the author must be excused, nevertheless, 
with grateful and benignant affection, on 
account of the great number of illustrious 
Fathers of the Church, who before him 
seem to have given authority to this dogma 
by their testimony. 

John XXn., a Roman Pontiff, is said 
to have subscribed to the opinion of these, 
and to have enacted by a decree that it 
should be so' believed. Gulielmus Ocham, 
in Opere nonag. trium dier. , and Pope 
Hadrian VL are witnesses of this decree, 
whose words, in 4 lib. sent., at the end of 
this question, De sac. confirm., are these : 
Lastly, it is related of John XXH. that 
he publicly taught, declared, and com- 
manded that all should hold that purified 
souls do not have a robe, which is a clear 
and face-to-face vision of God, before the 
final judgment : and is said to have 
brought over the University of Paris to 
this, because no one was able to obtain 
the grade of Theology in it, unless he first 
swore that he would defend the error and 
ever adhere to it. 



The reader must bear in mind 
Holy Fathers, was a patron of a ' 
Pope. 



that this John XXII., who, with the 
'pestiferous error," was an InfalUble 



TMK CATHOLIC FAIIIl. 



3-9 



Century XVII. 
NICOLAUS RKiALTIUS. 



'Aliud denique pendere in die judicii.' 
Ad notam Pamelii, ubi dicitur locum esse 
intelligendum de die particularis judicii 
uniuscujusque, Xic. Faber notat : Immo 
potius de extreme judicio, ex ea opinione 
quae fuit multorum et magnorum virorum 
tarn Graecorum quam Latinorum in eccle- 
sia primitiva, qui solos martyres gloria 
divina perfrui ante illud extremum judic- 
ium differi voluerunt. Quae fuit etiam 
Tertulliani sententia. — In Cyp. Ep. 52, 
p. 71- 



' It is one thing to await until the day 
of judgment.' To the note of Pamelius, 
where it is said that the passage must be 
understood of the day of each one's par- 
ticular judgment, Nicolaus Kaber notes : 
Nay, rather, it must be understood of the 
last judgment, according to that opinion 
which was entertained by many and great 
m.en, both (Greeks and Latins, in the 
primitive Church, who were of the opinion 
that the Martyres alone were permitted to 
enjoy the Divine glory before that last 
judgment ; which also was the opinion of 
Tertullian. 



Chapter III. 



P UR GA 7^0 RI A L RELIEF. 



THE CHURCH OF ROME. 

The Church of Rome holds that some sins are remitted in the next 
life ; the souls in Purgatory being relieved by the prayers and sufferings 



of the living. 



THE CLIFTON TRACTS. 



And this is just what Catholics believe : they believe that grievous 
and mortal sins can only be forgiven to the sinner whilst he is yet alive 
and heartily repentant of his sins : but that a Christian soul, habitually 
serving God, yet falling also into some of those lesser faults of which 
St. James speaks when he says that "in many things we offend all," 
and then cut off from all opportunity of doing penance for them, by 
sudden death, for example, or in any other way, will nevertheless receive 
forgiveness of those sins after its separation from the body. — Tract 10, 
p. 12, 13, vol. i. 

THE FAITH OF CATHOLICS. 

BY BERRINGTOX AND KIRK. 

We also believe that such souls so detained in Purgatory, being- 
living members of Christ Jesus, are relieved by the prayers and suffrages 
of their fellow-members here on earth. — Prayers for the Dead. prop, xii, 
p. 355, Ed. 1830. 



THE CATHOLIC FAITH. 



THE CATHOLIC CHURCH. 



The ancient Church beheved that in this Hfe only was it possible 
to acquire the life to come and obtain remission of sins. As the day of 
death finds one, in that same condition will he appear before the tribunal 
of God, for, as St. Ambrose says : "Whoever does not obtain remission 
of sins here will not find forgiveness hereafter." Every one, the Fathers 
tell us, shall bear his own load, and the aid of friends will be of no avail 
to the departed. Though many of the Fathers are clear and express 
on this point, yet some of them from the fourth century have apparently 
contradicted themselves and sometimes seem to hold contrary opinions. 
But it does not seem probable that they could have expressed them- 
selves as they do here, and yet have held the Roman Catholic doctrine 
of Purgatory. See this matter further discussed in Chapters IV, V, VI. 



SCRIPTURE 

King James' Version. 
Eccles. 9 : lo. Whatsoever thy hand 



findeth to do, do it with thy might ; for 
there is no work, nor device, nor knowl- 
_edge nor wisdom, in the grave, whither 
thou goest. 

Matt. 25 : 7-12, Then all those vir- 
gins arose, and trimmed their lamps. 

And the foolish said unto the wise, 
Give us of your oil ; for our lamps are 
gone out. 

But the wise answered, saying, Not 
so, lest there be not enough for us and 
vou : but go ye rather to them that sell, 
and buy for yourselves. 

And while they went to buy, the 
bridegroom came, and they that were 
ready went in with him to the marriage : 
and the door w^as shut. 

xAfterward came also the other virgins 
saying, Lord, Lord, open unto us. 

But he answered and said. Verily I 
say unto you, I know you not. 

John 9:4. I must work the works of 
Him that sent Me, while it is day : the 
night Cometh, when no man can work. 

I Cor. 9 : 24. Know ye not that they 
which run in a race run all, but one re- 
ceiveth the prize? So 'run that ye may 
obtain. 



Do nay Version. 

Eccles. 9 : 10. Whatsoever th}^ hand 
is able to do, do it earnestly : for neither 
work, nor reason, nor wnsdom, nor knowl- 
edge shall be in hell, whither thou art 
hastening. 

Matt. 25 : 7-12. Then all those vir- 
gins arose and trimmed their lamps. 

And the foolish said to the .wise : 
Give us of your oil,* for our lamps are 
gone out. 

The wise answered, saying : Lest per- 
haps there be not enough for us and for 
you, go ye rather to themi that sell, and 
buy for yourselves. 

Now while they went to buy, the 
bridegroom came : and they that were 
ready, went in with him to the marriage, 
and the 'door was shut. 

But at last came also the other virgins, 
saying : Lord, Lord, open to us. 

But he answering said : Amen I say 
to you, I knoW' you not. 

John 9:4. I must work the works of 
Him that sent jle, whilst it is day : the 
night Cometh vrhen no man can work. 

I Cor. 9 : 24. Know you not that 
they that run in the race, all run indeed, 
but one receiveth the prize ? So run that 
vou mav obtain. 



TIIK CA'I'HOLK: FAI'lH. 



00 



Ephes. 5 : 16. Redeeniin<>- the time, 
because the days are evih 

Rev. 2 : 5. Remember tlierefore from 
whence thou art fallen, and repent, and do 
the first works ; or else 1 will come unto 
thee quickly, and will remove thy candle- 
stick out of his place, except thou repent. 



I'.phes. 5:16. But as wise : redeem- 
ing the time, because the days are evil. 

Apoc. 2 : 5. l>e mindful therefore 
from whence thou art fallen : and do 
penance, and do the hrst works. Or else 
I come to thee, and will move thy candle- 
stick out of its place, except thou do 
penance. 



Century II. 

JUSTIN MARTYR 



"Eon ds TO Ttepi rov Ja'Cdpov 
Kai rov nXovdlov diriytii^ia vTtorv- 
TToodJ? Xoyov dcdadxaMav f^^^^o? 
rov jiiT/ dvva60ai juerd rrfv In rov 
dGOjuacoi 6^oSov TTJi il'VXV^, Kara 
Ttp )voidv rivcx 7} dTtovdrfv GocpeA.F.ia'^ 
rzKoS rvxslT^ rod's dvOpaoTtov^. — 
Quaest. et Resp. ad Orthodox, (op. spu- 
rium), qu. 60, col. 1304, Pat. Or. T. 6. 



'i'he narrative of Ra/.arus and the 
rich man is a representation of the doc- 
trine which teaches us that, after the de- 
parture of the soul from the body, men 
cannot by any providence or diligence 
obtain anv aid. 



Century III. 

ORIGEN, PRIEST OF ALEXANDRIA. 



Sane qualis fuerit uniuscujusque prae- 
peratio in hac vita, talis erit et resurrectio 
ejus. Qui beatius hie vixerit, corpus ejus 
in resurrectione diviniore splendore fulge- 
bit et apta ei mansio beatorum tribuetur 
locorum ; huic vero qui in malitia con- 
sumpserit tempus sibi vitae praesentis in- 
dultum, tale dabitur corpus quod sufficere 
et perdurare tantummodo possit in poenis. 
— Frag, ex lib. 2 de resur. , col. 94, C, 
Pat. Or. T. II. 

Post haec jam quod anima substan- 
tiani vitamque habens propriam cum ex 
hoc mundo decesserit, pro suis meritis 
dispensabitur, sive vitae aeternae ac bea- 
titudinis haereditate potitura, si hoc ei sua 
gesta praestiterint ; sive igni aeterno ac 
suppliciis mancipanda, si in hoc eam sce- 
lerum culpa detorserit. — lie pi dpxcSv, 
L. I, n. 5, col. 118, A., lb. 



Truly, as has been the preparation 
of each one in this life, such also will be 
his resurrection. Whoso sl.all have li-\-ed 
blessedly here, his body in the resurrec- 
tion shall shine with a diviner splendor, 
and the mansion of the place of the blessed 
adapted to it shall be given to him ; but to 
him who has wasted in wickedness the 
time of the present life allowed him, such 
a body will be given which can suffice for 
and endure in punishment only. 

After that the soul, having its own 
substance and life, has gone forth from 
this world, it shall be disposed of accord- 
ing to its merits, and shall obtain either 
the inheritance of life eternal and blessed- 
ness, if its deeds shall have warranted this 
to it ; or shall be delivered over to eternal 
fire and punishments, if wicked crimes 
shall have turned it aside to this. 



Contr. Gels., L. 8, c. 52, col. 1593, CD., lb., T. 11 ; Horn. 2 in Ps. 
37, c. 5, col. 1385, lb., T. 12. 



^^2>^ 



THE CATHOLIC FAITH. 



THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE. 



Confiteantur singoili quaeso vos, fra- 
tres dilectissimi, delictum suum, dum ad- 
huc, qui deliquit, in saeculo est, dura 
admitti confessio ejus potest, dum satis- 
factio et remissio facta per sacerdotes 
apud Dominum grata est. — De Lapsis, 
c. 29, p. 151. 

Securitati igitur et vitae, dum licet, 
providete. — Quando istinc excessum fue- 
rit, nullus jam poenitentiae locus est, nul- 
lus satisfactionis effectus. Hie vita aut 
amittitur aut tenetur. Hie saluti aeternae 
cultu Dei et fructu fidei providetur. — Ad 
Demetrian., c. 25, p. 224. 



Let each one, I beseech you, dear 
brethren, confess his sin, while he who 
has been delinquent is still in the world : 
while his confession can be admitted ; 
while satisfaction and remission made 
through the priests is well pleasing to the 
Lord. 

Make provision, therefore, for security 
and life while you can. — When we have 
gone out hence, there is now no place for 
repentance, no accomplishment of satis- 
faction. Here life is either lost or gained ; 
here eternal salvation is provided for by 
the worship of God and the fruit of faith. 



GREGORY THAUMATURGUS, BISHOP OF NEOCAESEREA. 



01 jusr yap ^(2yT8<i rovro yovv 
eTtidravraif on reQyr)!^ovrai ■ o'l 61 
vaupoi ov8^ oriovr yiyo66Hov6iy. 
\4juoipai de ovdsvoi Ttpoxszvrai 
^Evd TO d7t07tX?jp(26ai to jpeojV. — 
Metaphras. in Eccles., c. 9, col. 1009, 
Pat. Gr. T. 10. 



P'or the living know this at least, that 
they shall die ; but the dead know noth- 
ing. And no changes remain after the 
necessarv end is fulfilled. 



Century IV. 



CYRIL, BISHOP 

Kal edv ^eyv, oti Ovx oi vek- 
poi aivedovdi de, Kvpie, tovto 8?/- 
Xoi, oTi TTJ'i jueTavoiai xai Trj<i 
ocq)£dEGJi, £v T^ 'Coorj TavTj;] flOVOV 
Ti]v TtpoSed/uiav kxovdTj'i, eqx y xai 
oi ocTCoXavorTEi aivedovdi dE • ovn 
edTi jiETa SdvaTor Xontdr tovC tv 
d/iafjTiai^ TEXEVTTjdavTa^ g3? evep- 
yeTTjBevTa'^ aivelv, dXXd avtodv- 
pedBai. — Catech. 18, c. 14, col. 1032, 
T033, Pat. Gr. T. 33. 



OF JERUSALEM. 

And if it be said : The dead shall praise 
Thee not, O Lord ; this is designated, 
that the appointed time for repentance 
and remission is in this life only ; those 
who partake of which, shall praise Thee. 
It does not remain after death for those 
who depart in sin, to praise Thee as hav- 
ing been benefited, but onlv to lament. 



HILARY, BISHOP OF POICTIERS. 



Non enim confessio peccatorum nisi 
in hujus saeculi tempore est : dum volun- 
tati suae unusquisque permissus est et per 
vitae licentiam habet confessionis arbit- 
rium. Decedentes namque de vita simul 
et de jure decedimus voluntatis. Tunc 



For there is no confession of sins, but 
in the time of this world : while each one 
is allowed his own choice and has the 
power of confession by the freedom of 
life. For departing from life, at the same 
time we depart from the right of choice 



THE CATHOLIC FAITH. 



333 



enim ex merito praeteritae voluntatis lex 
jam constituta, aut quietis aut poenae, ex- 
cedentiuni ex corpore suscipit voluntatem. 
Cujus temporis non jam liberam, sed ne- 
cessariam voluntatem ostendit Propheta, 
cum dicit : Non est mihi in diebus illis 
voluntas. Cessante enim voluntatis liber- 
tate, etiam libertatis, si qua erit, cessabit 
effectus. Transire namque ad Abraham 
volens dives, chao medio non sinitur : 
cum tamen per libertatem voluntatis in 
Abrahae sinibus esse potuisset. Inclusa 
est ergo libertas voluntatis, quia confessio 
nulla est mortuis, secundum id, quod dic- 
tum est : In inferno autem quis confitebi- 
tur tibi ?^ — In Ps. 51, c. 23, p. 23S, T. 2. 



also. For then the law, already estab- 
lished from the merit of the past will, 
either of rest or of punishment, receives 
the choice of those who depart the body. 
The Prophet shows that choice at this 
time is no longer free but necessary, when 
he says : I have no choice in those days. 
For the freedom of the will ceasing, the 
effect of freedom, if there be any, will 
cease also. For the rich man, wishing to 
pass to Abraham, is not allowed by the 
gulf between them to do it, though, not- 
withstanding, by freedom of choice he 
could have been in Abraham's bosom. 
The freedom of choice, therefore, is re- 
strained, because there is no confession to 
the dead, according to what is said : But 
in hades, who will confess to thee ? 



BASIL, BISHOP OF CAESAREA. 



^H kvvavBa i/jyadia tq)68i6v 
Idri Ttpo's TO /.leXXov. Kai 6 ev- 
ravSa did rSv dya^cSv tpyoov do- 
zav cpepoov xai tijh?}v r&? Kvpio), 
ovToi doZav edvr&j xai ruir/v xcxrd 
TT}y dixaiar rov upircv dvvanodo- 
61V BrjdavpiXei. — In Ps. 2S, n. i, p. 
162, T. I. 

'On Tjji /.lEzavoiaZ xai rrj^ dcps- 
deooi rcSv df.iaprtwy 6 Ttapaov idzi 
xai/jo's' kv de too jlisXXovti aicSvi i) 
diXLxia xpi6iT r^s dvTa7todo6Eooi. — 
Moral., reg. i, c. i, p. 327, T. 2. 

"On jiisrd n)v evTSvdsv aTtaX- 
Xayrfv ovx edn xatpoi xarop'JoojLid- 
rcov, Tov &eov rov itaporra xaipov 
€7ti^frpTJ6avToi' ev ^laxpohvfiia Ei'i 
ifjyadiav rcSv Trpo? rr/v avrov Eva- 
pedvrjdiv. — Ibid., c. 4, p. 329. 

A~i;k xaipoi EV7tp6d5Exro^, qjrj- 
div 6 dnodroXo'i, vvv r/juapa daozrj' 
pia<i. OcToi 6 ai(^y r^? j.iEzavoia'iy 
txEivoi Tfj<i dyzanododEOJi- ovzo'i 
ziji Epyadia<i, EXEivoi zt/<^ jiudSaTto- 
dodia<3j ovzo<s zrji vTro/aovrji, txEivo<; 
zi/i TtapaxXT^deooi. — Reg. fus. tract. 
Proem., n. i, p. 457, 45S, T. 2. 



What is done now is a viaticum for 
the life to come. And he who here offers 
glory and honor to the Lord by good 
works, lays up glory and honor for him- 
self, by the just remuneration of the 
[udge. 



The present time is the time for re- 
pentance and remission of sins ; but in the 
world to come will be the just judgment 
of retribution. 

After departing hence, there is no 
time for doing rightly ; since God assigns 
the present time in forbearance, for doing 
those things which conciliate His favor. 



Now is the acceptable time, says the 
Apostle ; now is the day of salvation. 
This is the time of repentance, that of 
retribution ; this is the time of labor, that 
for receiving wages ; this is a life of 
patience, that of consolation. 



J J' 



IIIE CATHOLIC FAITH, 



KPHRAEiM SVRUS. DEACON OF EDESSA, 



Aia6H6f}7ti6ov KvpiE to dvd/ja- 
draxror (po/jriov rc^v r/juecepoav 
di.iaiJTrji.idvo!)y rcpo rou tavdrov • 
rra /.ir) htTtoSiov r},uTy yevrftai tv 
r|; wpx r^? upidEooi, nal uavaditddir} 
el's to 7tv/j TO doftEdTor EH TTJ'i dvv- 
dpouv^ T(Sv d/HcxiGOV • — Serm. de res- 
surr. mort., p. 127, T. 3. 

Quoniam e corpore excedentem ani- 
niam nuUae sequentur opes ; mors quippe 
rerum humanarum ultima iinea est, id- 
circo quum ad sepulcri limen ventum fue- 
rit, omnia quantolibet labore parta dila- 
buntur. 

— Restat igitur, ut nisi nostra hie 
mora usque ad absolutam perfectamque 
poenitentiam protrahatur, tu, Domine, 
quod debemus tibi de tuo ipse dependas. 
— Funeb. 12, p. 244, D., 247, A., T. 3, 
Svr. 



Remove, O Lord, the grievous burden 
of our sins before death, that they be not 
an impediment to us in the hour of judg- 
ment, and drag us into inextinguishable 
tire, awav from the assemblv of the saints. 



Inasmuch as no works follow the soul 
departing from the body, death, forsooth, 
is the last limit of human things ; there- 
fore, when we shall come to the thresh- 
hold of the sepulchre, everything acquired 
with however great labor will be scat- 
tered. 

It remains, therefore, that unless our 
delay here be protracted unto absolute and 
perfect repentance, Thou, O Lord, might- 
est pay of Thyself what we owe to Thee. 



EPIPHAxNIUS, BISHOP OF CONSTANTIA. 



OvTE IJLTjV TtOpidj.L()<i EvdEfjEia'^^ 

ovTE juETavoiaT, &3? £q)r/r, juErd 
BdvaToy. Ou yap Ad'C,apoi dnip- 
XSTai Ttpoi Toy IJ/lovdior eheI, ovts 
6 nXovdi'j<i Ttpo'i TOY ylaZctpov • ovte 
'Afipadfi ditodTEWEi dHvXXcov tuv 
itEvijTa nXovcrjjai vdTEpor ' ovte 6 
TtXuvdio's ODV alvaTai, uaiTtEp jiiard 
iKEdia<i, rov k\ETqiJ.oya ''Adpadu ita- 
paKaXe.da'i. ''Ed^pdyidTai yap Ta 
ra/iiEia, TtETtXyrcGOTai 6xp'>yo<^, xai 
6 dyady EVEXedBr/, nai EXEvajOr/ to 
dndjic/uaj nal ol dTeqjayoi tdoBt/dav, 
nal dyooviddjuEvoi dvEnavdav to, 
xai oi )J.r/ q/iddavTE^ Eq^uaVy xai oi 
fxif dyaoviddjiiEyot ovkevi Evitop- 
ovdt, xai oi ev rcJ dKaujiiaTi t/tt?/- 
QevTEi EiEfjXrfOEidav , uai rd Ttdi'Ta 
6apcpCi)<-> TETEXELCsOTai pETd Tyv tv- 

TEv'JEv EH^rfi-iiav. "Eti Se ovtgov ev 
r&3 dycSvi TcdvToov, xai juETd Ttpcj- 
dir fTi dvddTadi'iy fTi iXnii, eti 



Neither is there any providing of 
piety, or repentance, as I have said, after 
death. For Lazarus goes not to the rich 
man there, nor the rich man to Lazarus, 
Nor does Abraham send away any of his 
spoils, that the poor man may afterwards 
become rich ; nor does the rich man obtain 
what ho asks for, although with supplicant 
prayers he calls upon the merciful Abra- 
ham. For the storehouses are sealed up, 
the time is ended, the contest is finished, 
the course is emptied, the crowns are dis-, 
tributed, the athletes have gone to rest, 
and those who have not won have gone 
forth, and such as have not contended 
no longer have an opportunity for it, 
and those who have been overthrown in 
the course have been ejected ; and all 
things are clearly ended, after our depart- 
ure hence. But while all are yet in the 
contest, even after a fall one may rise 
again, there is still hope, there is still a 



rilK CATHOIJC 1 AITH. 



335 



OspaTteia, tri o/noA-oyicx • uav ft ifh 
reXEiorcxra, a'/l/l' ovv ye rcSv aX- 
Aoov ovH dmjyopEvrai r) da-yrr/pia. 
— Ilaer. 59, c. 9, p. 502. BC, T. i. 



remedy, still confession. And though that 
condition be not perfect, nevertheless the 
salvation of others is not despaired of. 



GRECxORV NAZIANZEN, BISHOP OF CONSTANTINOPLE. 



'Ew yap XeyEir rd exe'fjev 8i- 
HcxiGon/picx, oh 7) tvravQa cp£i5cd 
7icxpcx8i8oD6ii' , odi fteXri':v aii^cxi vvv 
TtiXidfvQrjvai, ual Ha'jcxpQyvcxi, 7/ ry<i 
ExelOev /Jaddroo TtaptXTtEucp'Jyvai, 
TlviKa HaXddSGOi xaipoi, uv xaQdp- 
daaor. "£l67tEp ydp Qavdrov upEiz- 
TGOv o trrcxvSa Qeov /.irrjuoyEvcoy , 
uai udXidra tcS Beigo /Ja/JiS rovro 
7tEq.iXo66q)7]rai, ovrG>-)<^ ovk e6viv kv 
(xdrf ToK ditEXBovdir EiojuoX6y?;6i^ 
Hal di6pBG06i<i. — Orat. 15 in plag. 
grand., p. 229, BC, T. i. 

Mia ^007/, Ttpoi T7]v 'CoL)r)v fiXe- 
TtEiv. — Orat. 19 in Laud, patris, p. 315, 
C. 

"EpxErai i^vq, ote ovSeI'^ dvya- 
rai 6pyd6a6Bai, /lara. T7fv kvBivde 
d7taXXay7)v. — Orat. 40 in sanct. Bapt., 
p. 653. D. 

AMBROSE, BISHOP OF MILAN 



For I omit to mention the tribunals 
there, to which impunity here deUvers 
them ; so that ir is better to be now chas- 
tised and purged than to be sent into tor- 
ment there, when it is the time of punish- 
ment, not of purgation. For as he is 
superior to death who is mindful of God 
here, and this was well said by the holy 
David, thus there is no confession in 
hades to those who have gone forth, nor 
correction of faults. 



There is but one life to look forward 
to life. 

The night cometh, when no man can 
work, namely, after our departure hence. 



Et ideo tanquam peregrinus ad illam 
sanctorum communem omuinum patriam 
festinabat, petens pro hujus commoratio- 
nis inquinamento remitti sibi peccata, 
priusquam discederet e vita. Qui enim hie 
non acceperit remissionem peccatorum, il- 
lic non erit. — De bon. mort., c. 2, n. 5, 
col. 542, Pat. Lat. T. 14. 

Omnifariam igitur mors est bonum ; 
et quia compugnantia dividit, ne se invi- 
cem impugnent ; et quia portus quidam 
est eorum qui magno vitae istius jactati 
salo, lidei quietis stationera requirunt : et 
quia deteriorem statum non efificit : sed 
qualem in singulis invenerit, talem judicio 
futuro reservat. — Ibid., c. 4, n. 15, col. 
547- 

Hoc volens recipere David antequam 
C'hristus veniret in terram, dixit ; Remitte 



And therefore as a pilgrim he hasten- 
ed to that common country of all the 
saints, asking, for the defilement of his 
tarr3'ing, that his sins be forgiven him, 
before that he departed from life. For 
whoso has not received remission of sins 
here, there will be none there. 

Death, therefore, is in every way a 
good thing ; both because it separates 
contestants that they fight not with one 
another, and because it is a kind of haven 
to those who, tossed upon the great sea of 
this life, seek after a station of quiet faith ; 
and because it does not make one's condi- 
tion worse, but as it firids it in each, such 
it reserves it for the judgment to come. 

David wishing to receive this, before 
Christ came upon earth, said : O forgive 



336 



THE CATHOLIC FAITH. 



mihi ut refrigerer, priusquam earn, et ani- 
plius non ero ; hoc est, hie mihi remitte, 
ubi peccavi. Nisi hie remiseris mihi, ibi 
remissionis requiem invenire non potero ; 
quod enim in terra ligatum manserit, Hga- 
tum manebit in coelo, quod solutum in 
terra fuerit, solutum erit in coelo. 



Hie ergo petenda est venia, Hie 
enim dictum est : Beati qui nunc fletis ; 
quia ridebitis : hie locus est veniae postu- 
landae. Deploremus igitur in terris, ut 
mereamur indulgentiam. Nisi remissum 
peecatum hie fuerit, non habebimus re- 
quiem : si requies non fuerit, non erit vita 
aeterna : si vita aeterna non fuerit, non 
erimus. Ideo petit remitti sibi, antequam 
eat, ut sit. Si enim remissum non fuerit, 
non ero, inquit, cum iis qui sunt, cum iis 
qui in paradisum merentur ascendere. — 
In Ps. 38, n. 37, 38, col. 1057, 1058, 
lb. 



me, that 1 may be refreshed, before I go 
hence, and be no more ; that is, forgive 
me here, where I have sinned. Unless 
Thou forgivest me here, I shall not be able 
to find rest of remission there ; for what 
shall have remained bound upon earth, 
will remain bound in heaven, and what 
shall have been loosed upon earth will be 
loosed in heaven. 

Pardon, therefore, is to be sought for 
here. For it was said : Blessed are ye 
who now weep, because ye shall laugh : 
this is the place for asking pardon. Let 
us then lament upon earth, that we may 
deserve indulgence. Unless sin shall be 
remitted here, we shall not have rest : if 
there shall be no rest, there will not be 
eternal life^ if there shall not be eternal 
life, we shall not be. Therefore he asks 
to be forgiven, before that he goes hence, 
that he may be. For unless it shall be 
forgiven me, I shall not be, he says, with 
those who are, with those who deserve to 
ascend into paradise. 



ST. TEROME, PRIEST. 



Ubicunque enim tibi locum praepar- 
averis, futuramque sedem, sive ad aus- 
trum, sive ad boream : ibi, cum mortuus 
fueris, permanebis. — Et tu quasi lignum, 
quamvis longaevus sis, non eris in per- 
petuum : sed subita vi ventorum, ita mortis 
tempestate subversus, ubicumque cecide- 
ris, ibi jugiter permanebis : sive te rigid um 
et trucem, sive clementem et miserieordem, 
ultimum invenerit tempus. — In Eecles. ii, 
p. 29, F., T. 5. 

Dum in praesenti saeculo sumus, sive 
orationibus, sive consiliis invicem posse 
nos coadjuvari. Cum autem ante tribunal 
Christi venerimus, non Job, non Daniel, 
nee Noe rogare posse pro quoquam, sed 
unumquemque portare onus suum. — In 
Galat. 6, L. 3, p. 156, I)., T. 6. 



For wheresoever thou shalt have pre- 
pared a place for thee, and a future abode, 
whether to the south or to the north, there, 
when thou art dead, shalt thou remain. — 
And thou, though thou be long-lived like 
a tree, shalt not exist forever ; but as over- 
thrown by the sudden force of the winds, 
so by the tempest of death, wheresoever 
thou shalt fall, there likewise thou shalt 
remain : whether the last time shall find 
thee stern and fierce, or clement and mer- 
ciful. 

While we are in the present world we 
may be able to mutually aid one another, 
either by prayers or counsels. But when 
we shall come before the judgment-seat of 
Christ, neither Job, nor Daniel, nor Noah, 
can entreat for any one, but every one 
must bear his own burden. 



THE catholic: faith. 



-^ n n 

JO / 



JOHN CHRYSOSTOM, BISHOP OF COiNSTAN TINOPLK. 



Oa)jiiEv exEiy HVfnoy Xontor /nfra- 
voia<i ovK t6).iey, ovds rov rd r/l^Kxp- 
r7]f.Liva 7}).uv aTtoviipcx^Ocxi. zJio xpf? 
TrapadHevdCadOai dwexooS 7tij6<i ri/v 
kyfjevSe azodov. — De I.az., cone. 2, 
c. 3, p. 894, BC, T. I. 

'EXsvdsrai yap Spa orav to 
fjearpor rov Hudjuov tol'tov SiaXv- 
fj?}6era/ • Kai ovraa? ovk e6ii Xoi- 
Ttov dyaoviCEdSai- ovk kdri ji/ard 
rr}v Tidpcdor rov (iiov itpay jiaxEv- 
6a60ai, ovh edriv juard rr)v rov 
Oearpov ditoXvdiv dtEcpavGoQr/vai. 
Ovro'i 6 xaip6<^ ueravoiai, kuElvo'i 
KpioEQO'i- ovroi 6 uaipo'i vwv ocyoo- 

VG7V, EKEiVOi TGOV drEq)c{r(jOV • OVTOi 
w'jTtOV, kUElVO^ dvEdEOO'i ' OVTOi 

Ha/.idrov, eheIvo? dvraTtododaGJi. — 
l)e poenit. Horn, g, c. i, p. 413, DE., 
T. 2. 

Nvv /lEv yap tdri^ u rov dTto- 
pov xaipor, or f.ir) TtapadfjdjiiGouEv, 
TtapaxaXoS, 'iva tv rrj rr/? dvraTto- 
d6daGj<^ r(Sv IrravOa dTtapsvroov 
r)/i£p(x, rov<i xapitovi aTtoSpEipGo- 
juESa, xai rfji Ttapd rov AEdrturov 
q)iXavhp(JOTiiai dziGoQcojuEv. — Horn. 34 
in Gen. 13, c. 3, p. 398, C, T. 4. 

"Ecoi /XEv ydp dv oojj.ev av r/7 
7Capovdi;f ^oo^, dvvarov /HErayrov- 
rai rov evrEvQEv aTtorcxdBai ycip- 
dov?, xai rd npotEpa aTtovii-ai-iE- 
vovi dfj.apr7jiJ.ara riji rov ZisdTtorov 
q)iXavhpG07ria'i dcioo'jijyai • el Se rur 
Ttapovra uaipov itpoief-iEvoi dOpoov 
TtpoarapTtadQEif/juav, /JEravorfdo/.iEv 
IJEv uai TorE ovdE/uiav Se 6v7/div 
EH rovTov EC0/.1EV. Kai 'iva ijdHrf^^ 
dnovE rov Ttpocpy'jrov Xiyovro'i, 'Ev 
ds roo ad^ n'i Eio/JoXoyi'jdErai doi ; 
Kai 7rdXLV,''AdEXq)d<; ov Xvrpovrai, 
XvrpGodarai avBpGOTtoi ; OvSei'^, cprj- 
div, adrai InaJ. Xoiitov 6 Lqaipov^JE- 
vo<s rov vTto Tij<i oiKEia^ paOi'/Jia'i 



As long as we are here we have bright 
hopes ; but as soon as we go out thither 
we no longer have the power of repentance 
or to wash away our sins. Wherefore we 
ought constantly to be prepared for our 
departure thence. 



F'or the hour will come when the 
theatre of this world will be closed, and 
thus it will no longer be possible to con- 
tend. It is impossible to work after the 
end of this life, it is impossible to be 
crowned after the theatre is closed. This 
is the time for repentance, that for judg- 
ment ; this is the time for contests, that 
for crowns ; this of labor, that of recrea- 
tion ; this of distress, that of retribution. 



Now is the time for sowing seed ; I 
exhort }'Ou that you pass it not over, that 
in the day of retribution for what we have 
sown here, we may pluck the fruit and 
obtain mercv of the Lord. 



For as long as we are in the present 
life, it is possible for us, being penitent, 
to obtain gain, and washing away our 
former sins, to obtain mercy of the Lord. 
But if we, passing over the present time^ 
are suddenly called away, we shall indeed 
be penitent, but shall derive no gain from 
this. And in order that you may learn 
this, hear the Prophet saying : But in 
hades who will confess to Thee ; and 
again : The brother redeems not ; shall 
man redeem? No man, he says, shall be 
there afterwards to snatch him who was 
betrayed by his own rashness, neither if 
he be a brother, or a father, or even a 
mother. And why do I sav a brother, and 



338 



THE CATHOLIC FAri'H, 



Ttpo^Edojiievov, ovvE ay ad£X(pd<i r}, 
ovvF av 7tar?)p, ovre av juf/^VP- ^'^^'■ 
tL Xeyoo, aSeA.cpo'^, xai 7tarf}p, uai 
firjvr}p ; Ours ovzol o'l dixaioi oi 
itafjijr}6iav TtoXXifv HEnrrji^ieyoi tote 
dvjufJdXEdOai rz SvvtjdovTai ?}jiiiv ei 
vvv fjaOvjitTJdaijiiEv. 

Kai 'iva jxr, vo^i6QDfXEv oti nal 
kv T(S jiiWovTi aicSri edTai zivd 
tocavTa, xai oi trdpETOi xai Ttap- 
pridiar fjorrf? roz3? juETa paQvjuia<5 
ivTavBa didyovTa^ tA.EvQEpw6ai 
ryi eueX Tij.ioopia'i 6vv?}6ovTat Tovi 
avTcSv tniTTj^fiovi- 8id tovto Tovi 
diuaiovi TovToVs Ttapi/yayfy yjilv , 
TOY (pofioy rjfXlv dyarEiy6/(Eyoi,Kai 
TtaiSEVGoy tr toI's oiKsioi's xaTopOao- 
jua6i juETcx rr/v ayco'JEy ^ap^r r«? 
kX-Ttidai T7J^ doDTTjiJicx^ fjiiwy fj-^z^, 
Hat jur'/TE tit I Trpoyoyooy dpsT/j jueya 
g^povEly, ft avToi ly Kauia Tvyxd- 
rojUEy ovTEi, f.ir/cE kit- aXXco Tiyi, 
dXX' f'y TOVTO pioyoy 6Ttov6d^Eiy . 
— "EuadToi yap Iq coy diETtpdqato, 
71 dTEcpayovraij tj uacaupiyETai^ 
KaOditEp nal 6 f-iandpioi JJavXoi 
q^r/diy, "lya no^i6rjTai fuadzo'i rd 
did Tov doojuaTo?, itpoi d STCpa'cEy, 
eI'te dya'jny, eI'te xakoy- xal 7td- 
A/jz/'O? dread Go6 El fuddTGo xaTd Td 
Epya avTov. "AitEp dnayTa eiSote^ 
Kai Ttdday paOv/iiay d'TtoTivacdjUE- 

VOly TtoXvy TTji dpETTJr Tt 017] 6 iJ) f^L e''. a 

Xoyov. Kai &?? ezi ly tc^ dxdujiiaTi 
kdjuEyj Ttpiy if diaXv^jijyai to Qt'aT- 
poy, (ppovTidGDUEy jjiiwy rfj's dooTij- 
pia<i, ira Iv tgj /jpaxEi tovto) xpoyoo 
n)y dpETT/y juETEXQoyTE?, ly zm 
SujyEKEZ alcSyi zdi -vitEp TavTrji 
diLioifid'i KojindGjjLiEQa. — Horn. 43 in 
Gen. 19, c. I, p. 504, ABC; c. 2, p. 504, 
505, EAB., T. 4. 



a father, and a mother? Neither the just 
themselves who have yreat boUiness, will 
be able to aid us any then if we are sloth- 
ful now. 



And that we may not think that in the 
future also such things will be, and that 
the virtuous and those who have boldness 
with God shall be able to deliver their 
friends from vengeance there, who live 
here in negligence. For this reason He 
presents to us these just persons, threaten- 
ing us with fear and teaching us to have 
our hopes of salvation in our own good 
works with grace from above, and not to 
presume much upon the virtues of our 
ancestors, if we happen to be in sin, nor 
upon anything else, but to put our trust 
in this alone. — For each one is either 
crowned or condemned from what he has 
done, just as the blessed Paul also says : 
That every oiie may receive the things 
done in his body, according to what he 
hath done, whether it be good or bad ; 
and again : who shall render to every man 
according to his deeds. Seeing all these 
things, and casting off all slothfulness, let 
us practice all power of virtue. And while 
we are still in the course, before the show 
is finished, let us be solicitous for our sal- 
vation, that in this brief time, exercising 
virtues, we may receive in the eternal 
world the recompense for them. 



Horn, de non esse ad grat. cone, c. 3, p. 790, D., T. 2 ; Horn. 66 in 
Gen. 47, c. 2, p. 730, BC, T. 4 ; Serm. 2 de consolat. mort., c. i, 8, 
P- 359, 362, T. 6 ; Horn. 23 in i Cor., c. 5, p. 243, E., T. 10 ; Horn. 3 
in Philip., c. 4, p. 249, 250, DFA., T. 11 ; Horn. 7 in Heb. 4, c. 2, p. 
ro7, 108, AB., T. 12. 



THE CATHOLIC FAITH. 



339 



AURELIUS AUCxUSTINE, BISHOP OF HIPPO. 



Morum porro corrigendorum nuUus 
alius quam in hac vita locus est ; nam post 
banc, quisquis id habebit quod in hac sibi- 
met conquisierit. — Ep. 153, Maced., c. i, 
n. 3, col. 654, Pat. Lat. T. 33. 

In quo enim quemque invenerit suus 
novissimus dies, in hoc eum comprehendet 
murfdi novissimus dies ; quoniam qualis in 
die isto quisque moritur, talis in die illo 
judicabitur. — Ep. 199, Hesyc, c. i, n. 2, 
col. 905. 

Quod autem dicit, ad ea loca in qui- 
bus torquentur impii, justos, etiam si 
velint, non posse transire, quid aliud sig- 
nificat, nisi post hanc vitam ita receptis in 
carcere ut non inde exeant donee reddant 
novissimam quodrantem, per incommuta- 
bilitatem divinae sententiae, nullum auxil- 
ium misericordiae posse praeberi a justis, 
etiam si eam velint praebere ? Quo ad- 
monet scilicet ut in hac vita homines sub- 
veniant quibus possunt, ne postea etiam si 
optime recepti fuerint, eis quos diligunt 
opitulari non valeant. — Quaest. Evang., 
L. 2, c. 38, col. 1351, lb., T. 35. 

' Quoniam non est in morte qui me- 
mor sit tui.' Intelligit quoque nunc esse 
tempus conversionis, quia cum ista vita 
transierit, non restat nisi retributio meri- 
torum. — In Ps. 6:6, n. 6, col. 93, lb., 
T. 36. 

Ergo longe sit dies judicii, quando 
erit retributio injustorum et justorum : 
tuus certe dies ultimus longe abesse non 
potest. Ad hunc te praepara. Qualis 
enim exieris de hac vita, talis redderis illi 
vitae. — In Ps. 36, serm. i, n. 10, col. 361. 

In praesenti laboremus : in futura 
speremus. Modo tempus operis : tunc 
mercedis. Qui piger est in exhibendo 
opere, impudens est in exigenda mercede. 
— Serm. 233, n. I, n. i, col. 1112, lb., 
T. 38. 

Unusquisque enim resurrecturus est 



Moreover, there is no other place for 
correcting morals than in this life; for after 
this life any one will have that which he 
has acquired for himself in this life. 

For in what his last day shall find 
each one, in this the last day of the world 
will apprehend him ; since as a man dies 
on that day, such will he be judged on 
that day. 

As to what He says, that to those 
places in which the impious are tormented, 
the just, even though they so will, cannot 
pass, what else does He signify than that 
after this life, being so received into a 
prison, that they may not come out thence 
till they pay the uttermost farthing, by the 
incommutability of the divine decree, no 
aid of pity can be given them by the just, 
even though they would give it ? By 
which, forsooth. He admonishes us that 
in this life men may help whom they can, 
lest afterwards, even if they have been 
well received, they may not be able to 
help those whom they love. 

' For there is no one in death who is 
mindful of Thee.' He observes also that 
now is the time of conversion, because 
when this life has passed away there 
remains nothing but the retribution of 
merits. 

The day of judgment, when there will 
be a retribution of the unjust and of the 
just, may be a long way off ; yet surely 
thy last day cannot be far off. For this 
prepare thyself. For such as thou goest 
out from this life, such wilt thou be 
handed over to that life. 

In the present life let us labor ; in the 
future let us have our hope. Now is the 
time of work ; then of reward. He that 
is slothful in showing work, is impudent 
in demanding a reward. 

For each one shall arise \vith his own 



340 



THE CATHOLIC FAITH 



cum causa su^. Qualis enim modo cum 
moritur, recipitur in carcerem, talis pro- 
cedit ad judicem. Modo opus est ut com- 
ponat causam suam, inclusus non potest. 
Qui ergo bonas habent causas, recipiuntur 
in requiem : qui autem malas habent cau- 
sas, recipiuntur in poenas. Sed majores 
poenas passuri sunt, cum resurrexerint : in 
quarum comparatione tales sunt istae quas 
patiuntur qui mortui sunt homines mali, 
qualia sunt somnia hominum qui torquen- 
tur in somnis. — Serm. 328, c. 6, col. 1453, 
1454- 

Quod heri non est factum, fiat hodie. 
Nondum finita est via ; quid expectatis 
quousque finiatur? Cum finita fuerit, non 
erit alia ubi cum adversario concord etis. 
Judex restat, minister et career. — Serm. 
387, n. I, col. 1698, lb., T. 39. 

Frustra itaque homo post hoc corpus 
inquirit, quod in hoc corpore sibi compa- 
rare neglexit. — De civ. Dei, L. 21, c. 24, 
n. 5, col. 740, lb.. T. 41. 

Unusquisque nostrum proprium onus 
portabit, et a tritico paleam ventilabrum 
ultimum separabit. — Contr. Lit. Petil., 
L. 2, c. 23, n. 54, col. 279, lb., T. 43. 

Qualem enim invenit Dominus cum 
hinc evocat, talem et judicat. — In Apoc. 
expos, (opus spurium), Hom. 11, col. 
2437, lb., T. 35. 

Ecce nunc tempus salutis, ecce nunc 
tempus acceptabile Deo. Tempus est 
nunc remissionis poenitentibus ; sed tem- 
pus erit post mortem vindictae negligenti- 
bus confiteri scelera sua. Serm. 254 (opus 
spurium), n. 2, col. 2215, lb., T. 39. 



cause. For such as he is now when he 
dies, he is received into prison, and such 
he proceeds to the Judge. It is needful 
for ever}- one to set his cause in order 
now ; when he is shut up he cannot. 
They, therefore, that have good causes, 
are received to rest ; but they that have 
bad causes are received to punishment. 
But they will suffer greater punishments 
when they shall rise again : in comparison 
with which, those which men suffer now 
.who died in sin, are as the dreams of men 
who are tormented in their sleep. 

What was not done yesterday, let it 
be done to-day. The way is not yet fin- 
ished : why do ye await till it is finished ? 
When it shall be finished, there will not 
be another where ye may be at agreement 
with your adversary. The judge remains, 
the officer and the prisoner. 

In vain, therefore, man inquires after 
this body, for that which while in this 
body he neglected to provide himself 
with. 

Each one of us shall bear his own 
burden, and the last fan shall separate 
the chaff from the wheat. 

For such as the Lord finds him when 
He calls him hence, such also does He 
judge him. 

( 

Behold, now is the time of salvation ; 
behold, now is the time acceptable to God. 
Now is the time of remission to the peni- 
tent ; but after death the time will be of 
vengeance to those who neglect to confess 
their sins. 



HESYCHIUS, PRIEST OF JERUSALEM. 



Dies autem tertia, quia in ipsa a mor- 
tuis Dominus noster resurrexit, figuram 
futuri saeculi, et mortuorum resurrectionis 
gerit, in quo jam non licet operari, sed 
qui nunc operati sunt, illic ad retributio- 
nem veniunt. — In Levit., L. 6, c. 19, p. 
132, C, T. 12. .Max. Bibl. Vet. Pat. 



But the third day, because on it our 
Lord arose from the dead, bears a figure 
of the future world and of the resurrection 
of the dead, in which we can no longer 
work, but those who have worked now, 
there come to retribution. 



THE CATHOLIC FAITH. 



34 



, Century V. 

ISIDORE, MONK OF PELUSIOTA. 



Td /.lev yap ryds, dyoovoav edri 
Kai drSipdvGov vTtoOsdii- rd de £HsI 
yepoov Hcxl Tijuc^r. Mr) roivvr rr/v 
edxaipiav rcSv Ttpcxyi-idrGov itpoddo- 
iLiEv, 'iva jd?) kxEL dvovrjTa jusra- 
/usAr/OoojiiEv. — L. 3, Ep. 60, p. 246. 



For the things here are a foundation 
for contests and crowns ; but those there 
are of honors and rewards. Wherefore 
let us not lose the propitious time for 
business, that we may not there repent in 
vain. 



THEODORET, BISHOP OF CYRUS. 



OvH edriv kv rep Qavarcp o 
jiivr/jiiorsvGJV 6ov, ev de rcS ady 
Tii eco/LioXoyr'/derai 60V ; dvri rov, 
ditoKeKXELdrai roTi errEvOsv k^i- 
ov6i Tfji jLi£ravoia<S rf Qvpa, uai ovx 
oior TE Tovi fxi) nard rov rtaporra 
fdior Toi'i rrji jdEtavoiai xPV^'^f-'-^'^' 
ov<i (pap/iidHot<^, EHEl Trjv vnkp rrji 
df.iapTiai eqojuoXoyr/dtv TtpodsvEy- 
KELV Tcp ©SCO. MaprvpEi ds rovzoii 
Toli koyoii, xai rj twv napQsvGov 
napafioXr}- nal ydp 61' EHEirrji jj,e- 
f-iabijuajiEv, (^^ al /naopai TtcxpSevoi 
dE/JEdQEidSv rcSr XcxfindSaov ejiei- 
vav E^QO rc^v rov rvjiicpc^voi BvpcSv , 
Ttaiovdcxi jiEV rdi Qvpai, dTtortEjiiTto- 
juEvai Se, uai rrji Ttadrddo's dnodrE- 
povfjLEvai. "Eq)T] ydp 7tp6<3 avrd<^, 
vTcdyETE, OVH Old (X vudi did roi 
Tovro 6 liiaudpioi Aaf5id, jiEvd rrjv 
diTcXijv EHEiyrfr djLiapriav, ravrr/v 
T(S ©EGO Ttpodq^epEi rrjr ixETEiav, 
iaTpEvQrjrai TtapauaXwv , c»5 ij,-^ketl 

XOOpaV EqOVTGDV EV EXEIVO!) T(2 fHop 

tcSv TV's jiiEravoiai cpapjudHGov. — In 
Ps. 6, p. 640, 641, T. I. 



There is no one in death who is mind- 
ful of Thee, and in hades who will confess 
to Thee ? That is, the gate of repentance 
is closed to those who have gone out 
hence ; and it is not possible for those, 
who in the present life neglected to make 
use of the remedies of penitence, to offer 
confession of sins to God there. The 
parable of the virgins also gives testimony 
to these words. For by them we learn 
that the foolish virgins, their lamps having 
gone out, remained outside of the gates of 
the bridal-chamber, knocking indeed at the 
gates, but rejected and excluded from the 
bridal-chamber. For He said to them : 
Depart, I know you not. Wherefore the 
blessed David, after his double sin, offers 
this prayer to God, asking to be healed, 
as the remedy of penitence no longer had 
a place in that life. 



LEO THE GREAT, BISHOP OF ROME. 



vSi autem aliquis eorum pro quibus 
Domino supplicamus, quocumque inter- 
ceptus obstaculo, a munere indulgentiae 
praesentis exciderit, et priusquam ad 
constituta remedia perveniat, temporalem 
vitam humana conditione finierit, quod 
manens in corpore non recepit, consequi 
exutus carne non poterit. — Ep. 118 ad 
Theodor., c. 3, col. 1012, AB., Pat. Lat. 
T. 54. 



But if any one of those for whom we 
make supplication to the Lorxd, being in- 
terrupted by any obstacle, falls from the 
gift of the present indulgence, and before 
that he arrives at the appointed remedies, 
ends this temporal life by human condi- 
tion, what he did not receive while re- 
maining in the body, this he will not be 
able to obtain when divested of the flesh. 



342 



THE CATHOLIC FAITH. 



APOSTOLIC CONSTITUTIONS, 



TavTcx de Ttapi Fv6Efi(^y Xeyo- 
HEv. He pi yap ddE/Jc^r, zd rov 
Hodjuov d(p's 7ter7]6iVy ovShr ovrjdEii 
avTor. cj ydp TtEpiovri ix^por r/r 
TO Seiov, dr/Xov on xai fiEzdd- 
ravTi. — L. 8, c. 43, p. 424, T. i. 



AMMONIUS, PRIEST 

^TtovdddGOjLiEv ovv £g3'? EvravBd 
EdjUEv, rov 6vdravpov/.i£vov ?}juiv 
IXEGodadQai Aoyor, El'itEp r/ dr/idE- 
pov rtjv EVEdroodav tovtov rov 
cxiSro'5 T^jLispav EvdEixwrat. ' '2,7]- 
UEpov ydp, (prjdi, jiet kjiov kd-^ kr 
T(p TtapEdEidGo.^ 'H Se avpior, rr/v 
rov jiEXkovroi na^ ?/v ovdEjuiav 
aq}E6iv dfiaprrfjidrcsiv kv dsxsdQai 
Xpr). — In Matt. 27 : 44, col. 1389, C. 
Pat. Gr. T. 85. 



But these things we say concerning 
the pious ; for as for the wicked, though 
you give all the world to the poor, you 
will benefit him nothing. For to whom 
the Deity was an enemy while alive, it is 
plain that He is also when he has de- 
parted. 

OF ALEXANDRIA. 

Let us be diHgent, therefore, while 
we are here, to appease the Word Who 
was crucified with us, if to-day shows the 
day of this world drawing nigh. For to- 
da)% He says, thou shalt be with Me in 
paradise. But to-morrow is of the future, 
in which we can obtain no remission of 



OLYMPIODORUS, DEACON OF ALEXANDRIA. 



In quocunque igitur loco seu illustri 
seu tenebroso, hoc est, sive in turpi sce- 
lerum statione, sive in honesta virtutum, 
deprenendatur homo cum moritur, in eo 
gradu at que ordine permanet in aeternum. 
Nam vel requiescit in lumine foelicitatis 
aeternae cum justis et Christo Domino, vel 
in tenebris cruciatur cum iniquis, et prin- 
cipe mundi hujus diabolo. — Ennarat. in 
Eccles. II, col. 463, A., T. 6, La B. 



In whatsoever place, therefore, whether 
bright or dark, that is, whether in the base 
station of crime, or in the honest one of 
virtue, man is apprehended when he dies, 
in that grade and order he remains for 
eternity. For he either rests in the light 
of eternal felicity with the just and with 
Christ our Lord, or he is tormented in 
darkness with the unjust and the prince of 
this world, the devil. 



Century VL 

FULGENTIUS, BISHOP OF RUSPE. 



Quaeris itaque ' utrum rerum condi- 
tor Dominus in hoc saeculo tantummodo 
quibus voluerit peccata dimittit, et sic 
hinc quisquam solutus exeat ; an per om- 
nipotentiam suam quibus in saeculo prae- 
senti non dimisit, exeuntibus de corpore 
ante diem judicii peccata dimittat, vel in 
eodem die futuri saeculi.' 



You inquire, then, whether the Lord, 
the Creator of things, remits sins to whom 
He will in this world only, and thus 
each one goes out hence absolved ; or 
whether by His omnipotence He remits 
sin to those who have departed the body, 
to whom He did not remit them in the 
present world, before the day of judgment, 
or on the very same day of the world to 
come. 



THE CATHOLIC FAITH. 



343 



Idcirco si quos in praesenti saeculo 
pia Dei bonitas a dominatione peccati non 
liberal, ipsos in futuro severitas justa con- 
demnat. — De rem. pecc. ad Euthemium, 
L. I, c. 2, S, col. 529, 533, Pat. Lat. T. 65. 

Hoc enim verbo Dominus et Salvator 
noster non aliqua peccata insinuavit in 
futuro saeculo dimittenda quae in hoc sae- 
culo dimissa non fuerint. 

Quod enim in praesenti saeculo sibi 
homo non thesaurizaverit, futurae retribu- 
tionis tempore non habebit. — Ibid., L. i, 
c. 24, 29, col. 547, 550. 

Illud etenim tempus non erit remis- 
sionis, sed retributionis ; nee indulgentiae, 
sed vindictae. — Noverat etiam beatus 
Paulus praesentis saeculi futurique distan- 
tiam. Sciebat in praesenti posse tantum 
beneficium salutis acquiri ; in futuro autem 
non nisi mercedem justitiae singulis, pro 
bonorum seu malorum operum qualitate 
restitui. — Ibid., L. 2, c. 5, col. 555. 

Ut autem plenius agnoscamus prae- 
sentis tantum saeculi tempus humanae 
conversioni concessum, illos attendamus 
operarios quos Dominus vocavit ad vin- 
eam. — Post hujus horae consurnmationem 
non ad vineam Dominus operarios vocat, 
sed veniet ut unicuique mercedem sui 
operis reddat, sicut ipse ait : Ecce venio 
cito, et merces mea mecum est. 

Praesentis namque saeculi tempus 
misericors Dominus et Justus solum re- 
missionis beneficio deputavit : futurum 
vero justae retributioni servat, quo unus- 
quisque pro qualitate credulitatis et operis 
condigna, sed non finienda recipiat. — 
Ibid., L. 2, c. 18, 21, col. 569, 572. 

In quali enim fide et opere unum- 
quemque hominum vitae hujus invenerit 
finis, talis ei retributio dabitur, cujus non 
erit finis. — Ibid., c. 22, col. 574. 

Tempus vero acquirendi vitam aeter- 
nam in ista tantum vita Deus hominibus 
dedit, ubi voluit esse etiam poenitentiam 
fructuosam. — De fide ad Petrum., n. 36, 
col. 689. 



Therefore, whom the pious goodness 
of God does not liberate from the domin- 
ion of sin in the present world, His just 
severity condemns in the future. 

For by this word our Lord and Saviour 
did not insinuate that some sins would be 
remitted in the world to come, which were 
not forgiven in this world. 

What man has not treasured up for 
himself in this world, he will not have at 
the time of the future retribution. 

For that time will not be of remission, 
but of retribution ; not of indulgence, but 
of vengeance. — The blessed Paul also 
knew the difference between the present 
and the future world. He knew that in 
the present only could the benefit of sal- 
vation be acquired ; but that in the future 
a just reward was returned to each accord- 
ing to the quality of good or bad works. 

But that we may more fully appre- 
hend that the time of the present world 
only is granted to human conversion, let 
us attend to those workmen whom the 
Lojrd called to His vineyard. — After the 
end of this hour, the Lord does not call 
workmen to His vineyard, but He shall 
come to render to every one the reward of 
his work, as He says : Behold, I come 
quickly, and My reward is with Me. 

For the merciful and just Lord al- 
lotted the time of the present world only 
for the benefit of remission : but the future 
He reserves for just retribution, in which 
each one shall receive what he deserves, 
but which is endless, according to the 
quality of his belief and work. 

For in what faith and work the end 
of this fife shall find each man, such will 
be the retribution given him, of w^hich 
there will be no end. 

But God gave to men the time of 
acquiring eternal life, in this life only ; 
where He wished also that repentance 
should be fruitful. 



344 



THE CATHOLIC FAITH. 



PROCOPIUS GAZAEUS. 



Non enim, ubi praeterierit haec nox, 
est quaedam residua peccati emundatio. — 
In Exod. 12 : lo, col. 571, 572, Pat. Gr. 
T. 87. 



For when this night has gone by, 
there is no remaining cleansing of sin. 



GREGORY THE GREAT, BISHOP OF ROME. 



Exutam vero carne animam nequa- 
quam jam visus hominis aspicit : quia post 
mortem non liberat, quem ante mortem 
gratia- ad veniam non reformat. Hinc 
etenim Paulus dicit : Ecce nunc tempus 
acceptabile, ecce nunc dies salutis.' Hinc 
Psalmista ait ; ' Quoniam in saeculum 
misericordia ejus.' Quia nimirum quem 
nequaquam modo misericordia eripit, sola 
post praesens saeculum justitia addicit. 
Hinc Solomon ait : ' Quia lignum in quo- 
cumque loco ceciderit, sive ad Austrum, 
sive ad Aquilonem, ibi erit'; quia cum 
humani casus tempore, sive sanctus sive 
raalignus spiritus egredientem animam 
claustra carnis acceperit, in aeternum se- 
cum sine ulla permutatione retinebit : ut 
nee exaltata ad supplicium proruat, nee 
mersa aeternis suppliciis, ultra ad reme- 
dium ereptionis ascendat. — Moral, in Job, 
L. 8, c. 15, n. 30, col. 255, T. i. 



But human sight no longer beholds 
the soul divested of the flesh : because 
after death grace does not liberate him 
whom before death it did not reform for 
pardon. For hence Paul says : Behold, 
now is the acceptable time, now is the day 
of salvation. Hence the Psalmist says : 
Since His mercy is in the world. Be- 
cause, forsooth, whom mercy does not 
now^ snatch, after the present world justice 
alone sentences. Hence Solomon says : 
The tree, in what place soever it fall, 
whether to the south or to the north, there 
shall it be : because, when at the time of 
man's calamity, either a holy or a malig- 
nant spirit has received the soul going out 
from the bands of the flesh, it will retain 
it forever with itself without any change ; 
so that neither, being exalted, can it rush 
down to punishment, nor, sunk in eternal 
punishments, can it further ascend to a 
remedy for escape. 



Century VII. 

ELIGIUS, BISHOP OF NOYON 



Exuti corporibus, postea bona vel 
mala gerere non poterimus, sed pro his 
quae in isto saeculo egerimus condignam 
remunerationem in illo accipiemus ab eo 
qui reddet unicuique secundum opera sua. 
— Hom. 8 in die coen. Dom., col. 615, 
B., Pat. Lat. T. 87. 



When we are divested of our bodies, 
we shall not be able to do either good or 
evil, but we shall receive in that world 
condign remuneration for those things 
which we have done in this from Him 
Who shall render to every one according 
to his works. 



Century VIII. 
VENERABLE BEDE, PRIEST. 



Post separationem corporis et animae 
nemo memor tui efficitur cum sua utilitate: 
id est, Nemo, qui in hoc saeculo de suis 



After the separation of the body and 
the soul, no one is made mindful of Thee 
with utility to himself ; that is, no one who 



THE CATHOLIC FAITH. 345 

peccatis non compungitur, postquam mor- in this world has not remorse for his sins, 

tuus est, utiliter compungitur : quia hie is stung with remorse to any advantage 

tantum locus est misericordiae, post hoc after that he is dead : because here only is 

saeculum tantum locus justitiae. — In Ps. the place of mercy, after this world the 

6 (opus dubium), col. 513, BC, Pat. Lat. place of justice alone remains. 
T. 93. 



Chapter IV. 
PRAYERS FOR THE DEAD. 

THE CHURCH OF ROME. 

The Church of Rome holds that the souls of the departed, detained 
in Purgatory, are aided by the prayers of the faithful and the Sacrifice 
of the Mass. The ancient practice of praying for the dead is cited as 
a proof that their doctrine of a Purgatory has always existed in the 
Church. 

COUNCIL OF TRENT. 

Purgatorium esse, animasque ibi de- There is a Purgatory, and the souls 

tentas fidelium suffragiis, potissimum vero there detained are benefited by the suf- 

acceptabili altaris sacriticio juvari, etc. — frages of the faithful, but particularly by 

Sess. 25, p. 173. the acceptable sacrifice of the altar, etc. 

A DOCTRINAL CATECHISM. 

Q. Does it follow, from the circumstance that the ancient Church 
prayed for the dead, that there is a Purgatory ? 

A. Certainly ; if the Church always prayed for the dead, she 
believed the dead were in a place where prayer could be beneficial to 
them. This place was not heaven, nor could it be hell ; therefore it was 
Purgatory. — On Purgat., c. 3, p. 137. 



THE CATHOLIC CHURCH. 

In the ancient Church prayers were offered on the anniversary day 
for Saints and Martyrs as well as for all the faithful. These commem- 
orations were to incite men to imitate the virtues of the deceased, and 
to remind them that those who had departed were not dead, but would 
rise again at the last day. It is not till the fourth century that we find 
that the dead were regarded as aided by the prayers of the Church. 
But even then prayers were not offered to deliver the souls of the faith- 
ful dead from the torments of Purgatory. On the contrary, the Church 



346 THE CATHOLIC FAITH. 

prayed for those who were represented as being already in a .state of 
rest and quiet with Christ. Prayers were offered for the Patriarchs, 
Prophets, Apostles, Martyrs, and the Blessed Virgin Mary, as well as 
for the humblest layman. Renandotus is much exercised in regard to 
the prayers in a Syrian Liturgy in the Codex Colbertinus, where Christ 
is prayed to kindly remember and give rest to His mother the Virgin 
Mary. 

The ancients themselves seemed hardly to know why prayers and 
oblations were offered for the dead. This practice had been handed 
down to them in the Church, and so they retained it. Epiphanius says 
that prayers for the saints were to distinguish the perfections of Christ 
from the imperfections of all the rest of mankind ; for the Church did 
not pray for Him. The ancients did not know how the souls of the 
departed were aided, but out of that perfect love and charity for the 
dead in the Lord, which characterized that primitive age, they prayed 
for all Christians who had died in the faith, asking God to be merciful 
unto them and to remit whatever vestiges of sin still adhered to them, 
that at the judgment day they might find favor in His sight and not be 
cast into hell. 

As the Catholic Church believed that the Saints were not received 
into heaven till after the resurrection, and consequently that the happi- 
ness of the soul was not in a perfect state till then, prayers were offered 
that it might be augmented, as Innocent IH. says in regard to the old 
formula of prayer for St. Leo the Great, Bishop of Rome, which may be 
seen in its original form in Hincmar. This ancient form had been 
entirely changed in Innocent's time, that it might not be at variance 
with the belief in Purgatory which was then prevalent. Some thought 
that the pains of the damned even were rendered more tolerable through 
the prayers of the Church. 

In regard to this difficult subject, one thing at least is certain. We 
nowhere find among the ancients, as Medina truly remarks, that prayers 
and oblations were ever offered to release souls from the temporary 
pains of Purgatory, they being spoken of as being already in a state of 
rest and quiet, though we do find that the Church prayed God to in- 
crease their rest and glory, and deliver them from, the eternal pains of 
hell. See also the ingenious explanation given by Salmeron in regard 
to the prayers for the Saints in the old Liturgies. 

According to the Roman Catholic theory in regard to these prayers, 
the Virgin herself, to say nothing of the Apostles and Martyrs, was con- 
sidered as expiating her sins in Purgatory, and needing the suffrages of 
the faithful to deliver her soul from torment. And yet Roman Catholics 
declare that sin never had dominion over her even for an instant, and 



THE CATHOLIC FAITH. 



347 



moreover, that at her death she was taken up, body and soul, into 
heaven, and sits at the right hand of her Son, and has all dominion and 
power, and can save whom she wiH. 

Roman Catholic writers are very inconsistent on this point in their 
controversial works. If they find that prayers were offered in the 
ancient Church for the dead in general, it was to release their souls 
from Purgatory. But if they find that these same prayers were offered 
for the Apostles and the Virgin, they are careful to say nothing about it, 
being sorely puzzled to reconcile this practice with their doctrine of 
Saint worship and the Immaculate Conception and Assumption of the 
Virgin Mary. 

Century II. 

TERTULLIAN, PRIEST OF CARTHAGE. 



Oblationes pro defunctis, pro natali- 
tiis, annua die facimus. 

Harum et aliarum ejusmodi discip- 
linarum si leg'em expostules Scripturarum, 
nuUam invenies ; traditio tibi praetenditur 
auctrix, consuetude confirmatrix, et fides 
observatrix. — De corona milit., c. 3, 4, 
p. 188, 189, Pars I. 

Neque pristinam [uxorem] poteris 
odisse, cui etiam religiosiorem reservas 
affectionem, ut jam receptae apud deum, 
pro cujus spiritu postulas, pro qua obla- 
tiones annuas reddis. Stabis ergo ad 
deum cum tot uxoribus, quot in oratione 
commemoras, et offeres pro duabus, et 
commendabis illas duas, per sacerdotem 
de monogamia ordinatum, aut etiam de 
virginitate sancitum, circumdatum virgini- 
bus ac univiris ? — De exhort, ad castitat., 
c. II, p. 109, Pars 2. 

Enimvero et pro anima ejus orat, et re- 
frigerium interim adpostulat ei et in prima 
resurrectione consortium, et offert annuis 
diebus dormitionis ejus. — De monog., c. 
10, p. 125, Pars 2. 



We make oblations for the dead, and 
for their natal days on the annual day. 

If you require a precept from the 
Scriptures for these and other like cus- 
toms, you will find none ; tradition is 
alleged to you as an authority, custom as 
a confirmer, and faith as an observer. 

Neither can you hate your former 
wife for whom you reserve a more relig- 
ious affection even, as already received 
with God, for whose spirit you make re- 
quests, for whom you pay the annual ob- 
lations. Will you, therefore, stand before 
God with as many wives as you commem- 
orate in prayer, and will you offer for two, 
and commend those two through a priest 
ordained of monogamy, or appointed of 
virginity even, surrounded by virgins and 
those of but one husband ? 

Indeed, she prays for his soul also, 
and begs for him refreshment in the mean- 
while, and a part in the first resurrection, 
and makes offerings on the annual days of 
his death. 



Century III. 

ORIGEN, PRIEST OF ALEXANDRIA. 



' Memoriis sanctorum communican- 
tes.' Nam usibus sanctorum honeste et 
decenter, non quasi stipem indigentibus 



' Communicating to the memories of 
the saints.' B'or it seems fitting and 
proper to supply the necessities of the 



34^ 



THE CATHOLIC FAITH. 



praebere, sed censum nostrum cum ipsis 
quodammodo habere communem, et m.em- 
inisse sanctorum sive in collectis solemni- 
bus, sive pro eo ut ex recordatione eorum 
proticiamus, aptum et conveniens videtur. 
— In Rom. 12 : 13, L. 9, c. 12, col. 1220, 
B., Pat. Gr. T. 14. 

Diem mortis celebramus quia non 
moriuntur hi qui mori videntur ; propterea 
et memorias sanctorum facimus et paren- 
tum nostorum vel amicorum in fide mori- 
entium devote memoriam agimus, tarn 
illoriim refrigerio gaudentes, quam etiam 
nobis piam consummationem in fide pos- 
tulantes. — In Job (opus spurium), L. 3, 
col. 519, AB., lb., T. 12. 



saints honorably and decently, not as if 
in need of alms, but, in a certain manner, 
to have our possessions in common with 
them, and to call to remembrance the 
saints in the solemn prayers even, for this 
reason also that we may profit by the re- 
membrance of them. 

We celebrate the day of their death, 
because they do not die who seem to die ; 
on this account also we celebrate the 
memorials of the saints, and devoutly 
commemorate our parents or friends who 
die in the faith : as well rejoicing in their 
refreshment, as desiring for ourselves also 
a pious consummation in the faith. 



THASCIUS CAFXILIUS CYPRIAN, BISHOP OF CARTHAGE. 



Quod episcopi antecessores nostri re- 
ligiose considerantes et salubriter provi- 
dentes censuerunt, ne quis frater excedens 
ad tutelam vel curam clericum nominaret, 
ac si quis hoc fecisset, non offeretur pro 
eo, nee sacrificium pro dormitione ejus 
celebraretur. — Ep. i, Presb. et diac. Fur- 
nis, c. 2, p. 2. 

Quamquam Tertullus fidelissimus et 
devotissimus frater noster pro caetera sol- 
licitudine et cura sua, quam fratribus in 
omni obsequio operationis impertit, qui 
nee illic circa curam corporum deest, scrip- 
serit et scribat et signficat mihi dies, qui- 
bus in carcere beati fratres nostri ad im- 
mortalitatem gloriosae mortis exitu trans- 
eunt, et celebrentur hie a nobis oblationes 
et sacrificia ob commemorationes eorum, 
quae cito vobiscum Domino protegente 
celebrabimus. — Ep. 12, Presb. et diac, 
c. 2, p. 28. 

Avia ejus [Celerini] Celerina jam pri- 
dem martyrio coronata est. Item patruus 
ejus et avunculus Laurentius et Egnatius 
in castris et ipsi quondam saecularibus 
militantes, sed veri et spiritales Dei mili- 
tes, dum diabolum Christi confessione 
prosternunt, palmas a Domino et coronas 



The Bishops who were our predeces- 
sors, religiously considering this and mak- 
ing healthful provision, ordained that no 
brother departing this life should nominate 
a clergyman for guardianship or adminis- 
tration ; and should any one do this, no 
offering should be made for him, nor 
should the sacrifice be celebrated for his 
repose. 

Plowever, Tertullus, our most faith- 
ful and devoted brother, in accordance 
with his solicitude and care in other mat- 
ters, which he imparts to the brethren in 
every work, who is neither wanting there 
in care for the bodies, has written, and 
writes, and can signify to me the days on 
which our blessed brethren in prison pass 
to immortality by the event of a glorious 
death, and oblations and sacrifices may be 
celebrated here by us in commemoration 
of them, which we shall soon celebrate 
with you, the Lord defending us. 

Celerina, the grandmother of Cele- 
rinus, was long since crowned with mar- 
tyrdom. Likewise his paternal and ma- 
ternal uncles, Laurentius and Egnatius, 
themselves also once engaged in secular 
warfare, but true and spiritual soldiers of 
God, while by the confession of Christ they 



THE CATllOLR" FAITH. 



349 



illustri passione nierueruiil. Sacriticia pro 
eis semper, ut meministis, olTerimus ([110- 
ties marl\Tuni passiones et dies aniiiver- 
saria coniniemoraticvne celel)ramus. — Kp. 
39, Presb. et diac, c. 3, p. 78. 



overthrew tlie devil, merited from the Lord 
pahiis and crowns by an illustrious pas- 
sion. We ever offer sacrifices for them, as 
you remember, as often as we celebrate 
the passions and days of the martyrs with 
an anniversary commemoration. 



ARNOBIUS JUNIOR. 



» Nam nostra quidem scripta cur igni- 
bus meruerunt dari ? Cur immaniter con- 
venticula dirui, in cjuibus .summus oratur 
deus, pax cunctis et venia postulatur ma- 
o'istratibus, exercitibus, regibus, familiari- 
bus, inimicis, adhuc vitam degentibus et 
resolutis corporum vinctione? — Adv. nat., 
L. 4, c. 36. p. 199, 200. 



For why, indeed, have our Scriptures 
deserved to be given to the Hames? Why 
have our places of worship deserved to be 
cruelly destroyed, in which the supreme 
God is invoked with prayer, in which 
peace and pardon is implored for all men, 
magistrates, armies, kings, friends, and 
enemies, for those who are still alive, and 
for those who are freed from the body ? 
etc. 



Century IV. 

EUSEBIUS, BISHOP OF CAESAREA. 



'Ampl jiiedr/jii/j/jivdi 7)Xlov ojpa'^ 
[tv Trj r?/? IIeyv7jHo6T7/<i eoptr/], 
7tpd<i Tov ixvTov Sf-ov d V sXa f.1 ft d - 
vsrOf (jvrfToli f.isv zo 6vyyEvei 
Ttapadov's <^^£/k, avr6<i d- o6ov ijv 
avrov rij'-i ipv^TJi vospov ra kcxi cpi- 
AoOsov, Tcp cxvrov GecS dwaTCrojiiE' 
roi. y'ovro TO rf'Ao? rr/? Koovdrar- 
rivuv CoJ^? ■ 

"Ei'Oa dr/ 6 /nev ^.taudpio'^ dvao 
HElJilEVOi E(p' VJpT/Xf/T KprjTtlSo'i kd Oc,- 
d^Eco, A£&3? dk 7taj.ntXrfQ7)<i dvr roli 
TOO 0foj iEpGO/ii£voi<^, OX) SaxpvGov 
EKToi, dvr xXav3jii(^ da TtAsiort, rd'^ 
Evxdi vTtsp rffi ftadiXEOD'i ipvxf/i ditE- 
didodav roj 6)£gj, rd xaraOv/iiicx vco 
0EO(piA.E2 TtXrjpovvTEi' — Vit. Const., 

L. 4, C. 64, 71. col. T220, B., I22S, B., 

Pat. Cr. T. 20. 



About the hour of noon, on the Feast 
of Pentecost, he departed to his God, 
leaving to mortals that which he had in 
common with them, but uniting that which 
is of the soul, possessed of intelligence 
and the love of God, to his God. This 
was the end of the life of Constantine. 



And there the blessed Prince, lying 
above on a lofty stage, was extolled with 
praise, while an immense concourse of 
people with the priests of God, not with- 
out sighs and much weeping, offered their 
prayers to God for the soul of the Em- 
peror, performing an acceptable duty to 
the pious Prince. 



CYRIL, BISHOP OK JERUSALEM. 



Kit a jLivr//iiov£vojiiav kcxi rcSv 
TtpoHEHOijuf^/uevGov, TtpcSvov Ttavpi- 
apx^y, 7tpoq)rjT(£v, dTtodroXooy, 
f-iaprvpaov • oTtaoi p ©fid? rali Evxccl'^ 
iXVTc^v Kcxi TtpEdftEiai^ Ttpoddf-'cr/rcxi 



Afterwards we also remember those 
who have fallen asleep ; first the Patri- 
archs, Prophets, Apostles, Martyrs, that 
God, through their prayers and recom- 
mendations, may accept our request. Then 



350 



THE CATHOLIC FAITH. 



r]fX(^v TTjy Serjdiv. Eira xai vnep 
T(2v TtpOKEHOlHrUlEVdOV (xyidov Ila- 
repoovy xai kniduonoor, xai ndyroov 
d7t\6a<i T(2v ev r/juiv TrpoHexot/ir/jue- 
vGov ' jj.Eyi6T7]v ovv6iv TtidrevorrEi 
f'dedSai rati •ipvxcxl's, vTtsp gov t/ 
S€r/6i<i dracpepsrai, tt/S dyiai xai 
q)pixGo8e6Tdzrj'i itpoxeiiueyrj^ Qvdiai. 
Kai povXojuai v/udi drto dno- 
deiyiJ-aro'i 7iEi6iXi. Oida ydp itoX- 
Xovi rovToXEyovra^' Ti Goq)EX£irai 
ij^vxi}, /^Ezd diJ.apTr))j.dTooy drcaX- 
Xa66oiJ.evrf tovSe rov xodjuov, rf ov 
JjLeB' diiaprrjiddroov , sdv kiti Trji 
itpodEvxv'i fJ.vrjiJ.ovEV)']Tai; "^Apa ydp, 
EL Tii fJadiXsv^ 7tpo6xExpovx6rai 
avrcp Ecopidzovi itoii^dEiEv , eira o'l 
rovroii 8iacpEpovTE<s, 6r£(pavov 
nXszavrEi, vTtep rSv tr rtjucopiaii 
avrc^ Tovrov 7tpo6EV£yxoo6iv , ovx 
dv avroU dvEdiv dcpr/ rcSv xoXd- 
dEGJv ; Tor avror zpoitov, xai 

VflEli VTtEp rSv XEXOlJJ.rflJ.EV GOV, 

avrcp Td<S dET/dEiS 7tpoqj€povrEi,xdv 
djjapTGoXoi GodiVy ov dtsepavov TtXs- 
xojJEv dXXd Xpidrov £6(payia6ju£- 
vov v7t£p'T(2v rjfjETEpGov djuapTT/- 
juazGov TtpodcpEpojUEv, eceXeovjjevoi 
vTiep avroov te xai 7/)J(2v rov cpiX- 
dvBpGOTtov Qeov. — Catech..23, Mystag. 
5, c. 9, lo, col. 1116, 1117, Pat. Gr. 
T. 33- 



we also pray for the holy Fathers who are 
fallen asleep, and Bishops, and for all in 
general among us who have gone to sleep ; 
believing the greatest help for those souls, " 
for whom prayer is made, is while the holy 
and most awful sacrifice lies there. 



And I wish to persuade you from an 
example. For I know that many say this : 
How is the soul helped which departs 
from this world with sins, or without sins, 
if mention is made of it in prayer? For 
surely, if a certain king should send into 
exile those who had offended him, and 
afterwards their connections having plaited 
a crown, should present it to him in behalf 
of those who are undergoing punishment, 
would he not grant them a relaxation of 
their punishment ? In the same manner, 
w^e also offering prayers to Him in behalf 
of those who have fallen asleep, although 
they be sinners, do not plait a crown ; but 
we offer Christ sacrificed for our sins, 
appeasing the benevolent God both for 
them and for us. 



EPIPHANIUS, BISHOP OF CONSTANTIA. 



"EnEira Ss rCEpi rov dvojjara 
Xsysiv T(Sv TEXEVTT/ddvroov, ri dv 
ELT} Tovrov Ttpovpyiairspov ; Ti 
TovTov xaipiGotEpov, xai Qavjua- 

dlGOTEpOV, TtldTEVElV jUEV TOV? Ttap- 

ovrai on oi dnEXBovTE'i Cc^di, xai 
iv dvvitpa'^ia ovx Eidiv, dXXd Eidi, 
xai ^(Sdi Ttapd too ^Editorx), xai oTtcoS 
dv TO dEjJvorarov xr/pvyjja ditfyi] 
doi, (»? kXitii kdriv vitlp ddeXcpcSv 
EvXo/u£voi<i Goi EV dito^rfijioi rvy- 
Xavovroov • GocpEXsi Se xai y vTCEp 
avTcSv yivo/jrfvrj evxV, «^ x-oci rd 
oXa rcSv airiajjdroov ixrj ditoxoTtToi 



But then, concerning the reciting of 
the names of the defunct, what can be 
more profitable than this ? What more 
opjx)rtune and wonderful ? Namely, for 
those who are still present to believe that 
the dead live and are not reduced to noth- 
ing, but still exist and live with the Lord ; 
and in order that this religious dogma 
may be preached to you, that they have 
hope who pray for their brethren, as being 
on a journey. And the prayer also which 
is said in their behalf helps them, although 
it may not cancel all their faults. But 
[for this reason they are profitable] be- 



THE CATHOLIC FAITH. 



351 



aAA' ovv ye did to itaXXdm<i kv 
Hodjuoi) i^/Lid> 6vra<s 6q)dXXE6Bat dx- 
ovdiGoi re Mai eHovdiGa<Sf ivcx to 
{ yreXedTEfjov dt^juavOrJ. Kai ydp 
SiHaiGDv noiovjusfJa ti}v uv^jur/VyXai 
vTtep d/iaproiXc^v. Titep jitev df.iap- 
tgdX(^v,v71€p eXeovi Geov Seoixevoi, 
vnep dk diHcxiGov xai 7t are poor nai 
7tcxTpiapx.(^Vy Upoq^rfTcSv nai 'Aito6- 
toXgdv, nai 'EvayyEXidTcSv, nai 
MapTvpcov, xai '0/uoXoyr/T(2v, 'Eitid- 
xoTTGOv TEy xcxi 'Av axoopijT wv y xai 
TtavToi Tov TdyjuaToi, iva tov 
Kvpiov ^Irjdovv XpidTov dq)opidco- 
IJ,EV d-TtO TTJ's TcSv dvOpoDitGov rdc- 
EGo<^y did rrfi Ttpoi cxvrdv Tifirji, xai 
diftai avrca d7toS(^jUEv, ev kvvoia 
ovTE^f on ovx edrtv E^idovjuevoi 6 
KvpiCs Tivi Twv dvBpoDTtODv. — Haer. 
75, c. 7, p. 911, ABC, T. I. 



cause while we live in the world we fre- 
qently err, both involuntarily and will- 
ingly, in order that that which is more 
perfect may be signified. And we make 
mention both of the just and sinners ; for 
sinners, begging mercy of God, but for 
the just, and the Fathers, and Patriarchs, 
Prophets and Apostles, and Evangelists, 
and Martyrs, and Confessors, Bishops 
also, and Anchorets, and the whole order, 
that we may distinguish the Lord Jesus 
Christ from the rank of men, for the sake 
of His honor, and give Him the worship 
due Him, being mindful that our Lord is 
not to be held on an equality with any one 
of men. ^ 



AMBROSE, BISHOP OF MILAN. 



Itaque non tam deplorandam, quam 
prosequendam orationibus reor : nee moes- 
tificandam lacrymis tuis, sed magis obla- 
tionibus animam ejus Domino commen- 
dandam arbitror. 

Quid est quod ingemiscamus pro 
mortuis, cum jam reconciliatio mundi 
apud Deum Patrem facta sit per Domi- 
num Jesum. — Ep. 39, Faust., n. 4, 7, col. 
1099, iioi, Pat. Lat. T. 16. 

Tibi nunc, oninipotens Deus, in- 
noxiam commendo animam, tibi hostiam 
meam offero : cape propitius ac serenus 
fraternum munus, sacrificium sacerdotis. 

Quid enim mihi superest solatii, quam 
quod me citius ad te, frater, spero ven- 
turum, nee digressus tui inter nos longa 
divortia fore. — De excessu frat. Satyr., 
L. I, n. 80, col. 1315 ; L. 2, n. 135, col. 
1354, lb. 

' Domine, peto ut ubi ego fuero, sint 
et illi mecum'; ut vel illic eorum perpetua 
copula fruar, qliia hie uti eorum diuturni- 
ore conjunctione non potui. Te quaeso. 



Therefore she is not so much to be 
deplored, I think, as to be followed with 
prayers : nor ought she to be made sad by 
thy tears, but rather, in my opinion, her 
soul is to be commended to the Lord by 
oblations. 

Why, then, should we bewail the 
dead, when now the reconciliation of the 
world is made with God the Father, 
through the Lord Jesus. 

To Thee, Almighty God, I now com- 
mend a harmless soul ; to Thee I offer my 
sacrifice :■ propitously and serenely receive 
a brother's gift, a priest's sacrifice. 

For what solace now remains to me, 
unless that I come to thee soon, brother, 
and that the separation of us by thy de- 
parture may not be long. 



' Lord, I pray Thee, that where I 
shall be, they also may be with Me '; that 
there even I may enjoy their perpetual 
connection, because here I was unable to 



THE CATHOIJC FAITH. 



summe Deus, ut charissimos juvenes ma- 
tura resurrectione suscites et resuscites ; 
ut immaturum hunc vitae istius cursum 
maturiqre suscitatione compenses. Amen. 
— De obit. Valent., n. So, col. 1384, lb. 

In quam [requiem] festinavit intrare 
Theodosius atque ingredi civitatem Hieru- 
salem, de qua dictum est : Et reges terrae 
ferent gloriam suam in illam. Ilia est 
vera gloria, quae ibi sumitur ; illud reg- 
num beatissmum, quod ibi possidetur, ad 
(juod festinabat Apostolus. 

Absolutus igitur dubio certamine, frui- 
tur nunc augustae memoriae Theodosius 
luce perpetua, tranquilitate diuturna. 

Da requiem perfectam servo tuo The- 
odosio, requiem illam, quam praeparasti 
Sanctis tuis. Illo convertatur anima ejus, 
unde descendit ; ubi mortis aculeum sen- 
tire non possit, ubi cognoscat mortem 
banc non naturae finem esse, sed culpae. 
— De obit. Theodos., n. 31, 32, 36, col. 
1396, 1397, lb. 



have a lasting friendship with them. I 
beseech Thee, Most High God, that 'I'hou 
wouldst raise up these most dear youths 
by an early resurrection ; that Thou may- 
est compensate the immature course of 
this life by an earlier resurrection. Amen. 

Into this rest Theodosius hastened to 
enter, and go into the city of Jerusalem, 
of which it is said : And the kings of the 
earth shall bring their glory^ into it. That 
is the true glory which is there taken ; that 
is the most blessed kingdom, which is 
there possessed, to which the Apostle 
hastened. 

Freed, therefore, from the doubtful 
contest, Theodosius, of august memory, 
now enjoys perpetual light and lasting 
tranquility. 

Give perfect rest to thy servant Theo- 
dosius, that rest which Thou hast prepared 
for thy saints. INIay his soul be turned 
thither, whence it came, where it cannot 
feel the sting of death, where it may learn 
that this death is the end, not of nature, 
but of sin. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



IIoXXoi Kai ex tgjv vcp' ere poor 
81 avTovi ■yEXEvrfuevGov eXernj-odov- 
v(Sv dnooyayro. Ei yap nai IJ.7) re- 
Xeov, dXX' ouGJi TCapajuvjiav evpor 
viva- eTtei, ei juTJ rovro e6ri, itc^i 
rd Ttaidia drj^erai; Kcxitoi ye enel 
ovSev avrd eidq^epei, dXX' oi yovs}<^ 
TO Ttdr • — Horn. 21 in Act. c. 4, p. 187, 
C., T. 9. 

AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



And many are assisted by the alms of 
others made for them. For if they are 
not freed, yet they find some consolation ; 
since, were this not so, how are children 
saved ? inasmuch as they bring nothing 
here, but their parents the whole. 



Ego itaque, laus mea et vita mea, 
Deus, cordis mei, sepositis paulisper bonis 
ejus actibus, pro quibus tibi gaudens gra- 
tias ago, nunc pro peccatis matris meae 
deprecor te : — dimitte illi et tu debita sua, 
si qua etiam contraxit per tot annos post 
aquam salutis. 

Et credo jam feceris quod te rogo. 



I therefore, O my praise and my life, 
the God of my heart, setting aside for a 
while her' good deeds; for which with joy 
1 give Thee thanks, now entreat Thee for 
the sins of my mother. — Do Thou like- 
wise forgive her her d«bts, if she also has 
contracted some in these many years after 
the saving water. 

And I believe that Thou hast alreadv 



'ITIK CATIIOI-IC i-Arrii. 



353 



seel voluntaria oris niei approba, Domine. 
Confess., L. 9, c. 13, n. 35, 36, col. 773, 
Pat. Lat. T. 32. 

Neque neg'andum est defunctorum 
animas pietate suorum viventium relevari, 
cum pro illis sacrificium -Mediatoris offer- 
tur, vel eleemosynae in Ecclesia fiunt. 
Sed eis haec prosunt.'qui cum viverent, ut 
haec sibi postea possint prodesse, merue- 
runt. Est enim quidam vivend imodus, 
nee tarn bonus ut non reciuirat ista post 
mortem ; nee tarn malus ut non ei pro- 
sint ista post mortem : est talis in bono, 
ut ista non requirat ; et est rursus talis 
in malo, ut nee his valeat cum ex hac 
vita transierit, adjuvari. Quo circa hie 
onine meritum comparatur, quo possit 
post hanc vitam relevari quispiam vel gra- 
vari. Nemo se autem speret, quod hie 
neoiexerit, cum obierit, apud Deum pro- 
mereri. Non ig-itur ista quae pro defunc- 
tis commendandis frequentat Ecclesia, illi 
apostolieae sunt adversa sententiae, qua- 
dictum est, Omnes enim adstabimus ante 
tribunal Christi, ut referat unusquisque 
secundum ea quae per corpus gessit, sive 
bonum, sive malum ; quia etiam hoc meri- 
tum sibi quisque dum in corpore viveret 
comparavit, ut ei possint ista prodesse. 
— Enchirid., c. no, n. 29, col. 283, lb., 
T. 40. 



done what I ask Thee, but approve of 
these voluntaries of my mouth, () Lord. 

Nor can we deny that the souls of the 
dead are relieved by the piety of their 
living friends, w'hen the sacrilice of the 
Mediator is offered for them, or alms are 
made in the Church. But these things 
avail those who, while they were alive,' 
deserved that these should afterwards 
profit them. For there is a certain way 
of living, neither so good as not to require 
these after death, nor so evil that these 
may not profit it after death : there is one 
so good as not to require this : and again, 
there is one so evil that ,he cannot be 
helped by these when he has departed 
from this life. Wherefore all merit, by 
which any one may be relieved or op- 
pressed after this life, is acquired here. 
But let no one hope to deserve vv-ith God, 
when he is dead, what he neglected here. 
Therefore these things which the Church 
celebrates for comnjemorating the dead, 
are not in opposition to that sentence of 
the Apostle, by which it is said : P'or we 
all shall stand before the tribunal of Christ, 
that each one may recfeive according to 
those things which he has done through 
the body, whether good or evil : because 
also each one prepared this merit for him- 
self while he lived in the body, that these 
things might benefit him. 



LIT U RG I ES. 



LITURGY OF ST. GREGORY. 



Dignare, Domine, recordari omnium 
sanctorum qui tibi placuerunt ab initio, 
Patrum nostrorum sanctorum, Patriarch- 
orum, Prophetarum, Apostolorum, Evan- 
gelistarum, Martyrum, Confessorum, et 
eorum qui Evangelium annunciaverunt 
ecclesiae tuae et omnium spiritum jus- 
torum qui consummati, defuncti sunt in 
fide. Praecipue vero sanctae, gloria ple- 
nae semper \'irginis, Genetricis Dei Sanc- 



Vouchsafe, O 1 ord, to be mindful of 
all the saints who have pleased thee from 
the beginning, our holy Fathers, the I^a- 
triarchs. Prophets, Apostles, Evangelists, 
Martyrs, Confessors, and those who pub- 
lished the (iospel to Thy Church, and all 
just spirits, who, having finished their 
course, died in the faith. But especially of 
the holy, glorious ever-Virgin, the Mother 
of God, St. Marv, and of St. John the 



354 



THE CATHOLIC FAITH. 



tae Mariae, et sancti Joannis Praecursoris, 
Baptistae et Martyris, et sancti Stephani 
Protodiaconi et protomartyris. — Page 33, 
34, T. I, Renaudotus. 



Forerunner, Baptist and Martyr, and of 
St. Stephen the first deacon and martyr. 



LITURGY OF ST. BASIL. 



"En jiivf/dOijvai xaracicSdoy kv- 
piE, xai T(£v dit' alcSro^ Evapadrrj- 
ddvroor dot dyioov TtaTEpoov , nar- 
piapx(2v, dnodroXGoy, 7tpoq)rjT(2y, 
KTfpvHooy , evayyEXi6T(^y, napzv- 
pooy, 6)J.oXoyr)TcSv, nai Ttdyroi 
TCyEvfiaro'i dixaiov ky 7ti6rei Xptd- 
Tov tsteXeigojuevov. 'EcaipsTGoy Trj<i 
Ttayayia'i, vTtEpEvSoQOV, ddxpdr- 
Tov, vTtEpevXoyrf/ieyrj'i, dEdTtoiyrfs 
rffiwy Seotohov, xai dsiTtapQE'yov 
Mapia<i. — Page 71, 72, T. i, Renaudot. 



Vouchsafe, O Lord, to remember 
those who have pleased Thee from the 
foundation of the world, the holy Fathers, 
Patriarchs, Apostles, Prophets, Preachers, 
Evangelists, Martyrs^ Confessors, and 
every just spirit which has finished its 
course in the faith of Christ. Especially 
the most holy, glorious, immaculate, and 
blessed Mother of God, our lady, and 
ever- Virgin Mary. 



LITURGY OF ST. CHRYSOSTOM. 



Memento Domine Patriarcharum, Pa- 
trum Sanctorum, Prophetarum, Aposto- 
lorum, Evangelistarum, Martyrum, Con- 
fessorumque sanctorum, Praecipue vero 
sanctae et gloriosae semper Virginis 
Beatae Mariae ; et B. Joannis, nuncii et 
Baptistae, praecursoris, et desponsatoris 
Ecclesiae tuae sanctae ; et sancti gloriosi- 
que Stephani principis Diaconorum et 
Protomartyris, omniumque qui placuerunt 
nomini tuo et te confessi sunt. — Page 249, 
T. 2, Renaudot. 



Be mindful, O Lord, of the Patri- 
archs, the holy Fathers, Prophets, Apos- 
tles, Preachers, Evangelists, Martyrs, and 
holy Confessors. But especially of the 
holy and glorious ever- Virgin, the blessed 
Mar)' ; and of the blessed John, Messen- 
ger and Baptist, the Forerunner and Be- 
trother of Thy holy Church, and of the 
holy and glorious Stephen, the first of 
Deacons and Protomartyr, and of all who 
have pleased Thy name and confessed 
Thee. 



LITURGY OF ST. GALL. 



Precamur ergo ac petimus ne spiritus 
servi tui illius, vel ancillae, — tristibus 
abyssi tenebris, aut ignitis Gehennae ca- 
minis, aut perpetuis Tartari frigoribus 
deputatus, poenalis locum habitation! s in- 
troeat ; sed in sinum Abrahae, et in gre- 
mio patriarchae tui requiescens, tempus 
resurrectionis, diemque judicii cum gaudio 
secuturae immortalitatis expectet. — Ap. 
Bunsen, p. 471, col. 4. 



We pray Thee, therefore, and beseech 
Thee, that the spirit of this thy servant 
or hand-maid be not committed to the 
gloomy darkness of the abyss, or the fiery 
ovens of Gehenna, or the eternal cold of 
Tartarus, or may not enter into the place 
of punishment ; but that, resting in Abra- 
ham's bosom, and in the lap of Thy Patri- 
arch, it may await the time of the resur- 
rection, and the day of judgment with the 
bliss of immortahtv which is to follow. 



THE CATHOLIC lAITII. 



55 



Century V. 

APOSTOLIC CONSTirU'riONS. 



TcSv dyioov /.laprvpoov /.ivi//.ioy- 
svdGojiiEv- oitooi KoivGOvd yevsdOai 
r/)? aQX?}(5EG0<; avrcav xaraziGoOa^- 
l.iey. 'rnkp tgov ey ■ni6rEi dvanav- 
dajLievGOv dsr/Soo/iiEv. — L. 8, c. 13, p. 

409, 'i;. I. 



Let us be mindful of the holy Mar- 
tyrs, that we may be judg"ed worthy to l)c 
partakers of their trial. Let us pray for 
those who have gone to rest in the failh. 



DIONYSIUS, THE AREOPAGITE. 



'II jusy ovr evxt), ri/i QEcxpxixy^ 
dycxBoTTjTo'i dEirm, Ttdvra jliev dq)- 
rlyai rd 6i- dyBfjooitirrjy ddSevEiav 
Vuaprr]i.iEva rcS KEKOi^rf/.i£vcp, xcxzcx- 
rdza/ Se cxvroy ev cpcori xcxi joJprt 

ZooyTGOV, ElS HoXTtOV^ 'A/Jpcxdu, HCXL 

'Idq^dx, Kai 'laHGop, ev roTtoo ov 
drcEdpa oSvvT/ uai Xvitr} uai dtEv- 
ay jug's. — Ec ydp djuoi/dd'5 aitoXriibE- 
rai Ttdi vTto r7}i dEiai dixaiodvvr^i, 
aoy EV T^i Ttapovdi;} Z<^rj XPV^'^^'^ V 
fvEpoov adpadEv, kriXEdE dk rdi 
Hard Tov rrjdE fiiov oiKEiai EyEp- 
vEia'i 6 KEHoifirj/.iEyo'iy Ttpoi rzVa? 
lEpapxiHrj'i EvxV^y ^^' erEpav XijcJv 
/.lEvarax^ridErai, itapd vr/v dUcxv 
avTov, Kai r^? EvQdds ^ooiji d/.ioi- 
l^aiav ; 'Eyod ds, on juev djuca/daicov 
fcEi Tf/y diroHXypoodiv Exadro?, ev 
oida, roii Xoyioi'i dnoXovQcSv • 
dTTExXEidE ydp, q)r/div, 6 xvpio^ 
xar' avrov, xai Ko^idsrai fuadro'^ 
rd did TOV doojiiaroi Ttpd< a eirpa- 
cEj^, eI'te dyaOor eI'te xaxov. "On 
Se uai T(^v, dixaiGov a'l Trpod^vxai 
xavd TOV t^Se fiior, fxy n yEfiEvd 
Bdyarov , Ei? roi)? dciovr 'iEp(Sv, 
Evx'^'^ EVEpyovdi i.iovov, ai r(Sv 
XoyiGov i^jiidi Ex8idddxovdiv dXrjBE}^ 
napa86dEi<i. — "O BEio<i 'lEpdpx^fi ex- 
(pavropixo'i Ednv, ooi rd Xoyid 
cpr/di, rc^y QEapx^xiijv dixaiGojiidroov 
dyyeXoi ydp Kvpiov Ttavroxpdro- 
po<i Oeov Edri- jiiEjudQr/XEv ovv ex 
rcSv OsoTtapaSorGDv XoyiGoy, on roii 
odiGoi (SiGodadiv , r) q^avoordrrj xai 
OEia ^oj?) xar' delay vito rcSv dixai- 



This prayer, therefore, asks the Divine 
o^oodness to remit to the departed all sins 
that lie has contracted through human 
frailty, and to bring him into the light and 
the region of the living", into the bosom of 
Abraham, Isaac and Jacob, in the place 
where pain and grief, and sighing f^ee 
away. — For if every one shall receive re- 
compense of Divine justice for those 
things which he has done in the present 
life, whether good or otherwise ; but he 
who has departed has tinisbed his works 
in this life ; bv what prayer of the priest 
can he be transferred to another recom- 
pense other than that which he has de- 
served in this life ? But that each one 
will receive his lot of retribution, I well 
know, following" the Scriptures. For the 
Lord has confined him with Himself, he 
says, and each one shall receive of the 
things done in the body, according to that 
which he has done, whether it be good or 
evil. lUit that the, prayers of the just, 
even in this life, much more after death, 
assist those only who are deserving of hoi) 
prayers, the true traditions of the Scrip- 
tures teach us. — The holy priest is the 
interpreter, as the Scriptures say, of the 
LJ)ivine judgments : for he is the angel of 
the Lord Cod Almighty. Therefore he 
has learned from the divinely delivered 
Scriptures that, to those who live hoi}' 
lives, the bright and divine life according 
to their deserts is given with most just 
measure. Divine clemency, in its good- 
ness, overlooking the blemishes which 
they ha\e contractetl from hunian frailty ; 



356 



THE CATHOLIC FAITH. 



orar&jy tvyoov avridioorai, Ttapo- 
paodf/i dyaQoTTfTi ri/5 Baapx^^V'^ 
(piXavBpGDTTia'i, rdi kyyarof.ievcx'i 
avTOvi k^ drOpGOTtin/i kdhEveiai xrj- 
Xidai' kit sin Ep ov6ei<i, oJ? rd Xoyid 
q>r}6i, uaBapdi dno pvitov. Tavra 
Hev ovv 6 iepdpxv'^ oiSsv eTtrjyyeX- 
jueva Ttpoi Tc^y dXrfBSv Xoyioov • 
air el de avrd ysrsdBai, ual dooprj- 
Brjrai roiZ d6ioo'i fiiGo6a6i rd<i ispdi 
dvridodsii, djua juer £7ti to Beofxi- 
pirfToVy dyaBoEidmi kHTV7tovjj.Eyoi, 
uai rdi kzepoar daopsdi oJS oiueia'i 
e^airc^r ;t;apzr£rJ- djua Se uai rdi 
dipsvSeK enayyeXiai hdodi l6ojU£- 
va^, xai rot's Ttapovdir kugDa-vropi- 
Kc^i kficpcxiycsav ^ on rd itap avrov 
Hard Bs6jiidr zspor e^airovjusra, 
Ttdvrooi edrai roii Hard Bsiav ^Gorjv 
rersXEioofisroi'i. — Eccl. Hierarch., c. 7, 
sect. 3, n. 4, 7, p. 267, 268, 269, T. i. 



since no one, as the Scriptures say, is 
clean from defilement. — The priest, there- 
fore, knows that these things are promised 
in the Scriptures, which are true ; and he 
asks that they be accomplished, and that 
the holy rewards be bestowed upon those 
who have lived a holy life, at the same 
time conforming himself well in imitation 
of God, and asking these gifts for others 
as favors for himself ; and at the same 
time knowing that the promises are infal- 
lible, he also openly declares to those 
present that those things which are re- 
quested by him in accordance with the 
divine precept, will all happen to those 
who have finished their fife according to 
God. 



Century VI. 



ANASTASIUS SINAITA, BISHOP OF ANTIOCH. 



nXrjv del ijjud's q^povri^eiv rc^v 
idiGJv ipvx^y, X'Cci l^y eXTtiZ^eiv fierd 
Bdvaror 81 aXXorpiaov itpodqiopwv 
6vyxoop£ldBai. — Quaest.,q. 22, col. 536, 
D., Pat. Gr. T. So. 



But we ought to give heed to our own* 
souls, and not hope for remission after 
death through the oblations of others. 



''AfiqiiftdXXovdi rivei Xiyovre'i 
on ovH GocpeXovvrai 01 venpoi tv 
TGOV yirojuevGor dvrd'geooy vTtep 
avrc^v. — Qu. extra ord., col. 753, C. 



Some do doubt, saying that the dead 
are not profited by the sacrifices which 
are made for them to God. 



GREGORY THE GREAT, BISHOP OF ROME. 



Memento etiam Domine, famulorum 
tuorum 111. qui nos praecesserunt, et dor- 
miunt in somno pacis. — Istis, Domine, et 
omnibus in Christo quiescentibus, locum 
refrigerii, lucis, et pacis indulgentiam 
deprecamur. — Lib. Sacrament., col. 215, 
T. 3- 



Be mindful also, O Lord, of those 
Thy servants who have preceded us and 
sleep in the sleep of peace. — To these, O 
Lord, and to all who rest in Christ, give a 
place of refreshment, light, and the indul- 
gence of peace, we pray Thee. 



THE CATHOLIC FAITH. 



357 



Century VII. 

MAXIMUS, MONK OF CONSTANTINOPLE. 



"EvfjFv apxsrai ley sir , ah oocpE- 
Xf.7 tov vEKftov r) fvxV} ^^^'- <?^//'fz&'- 
6a2, on Kcxl itpo avtov ktrjTr/Br} to 
aTtopov TovTO. — Schol. in Dion. Areop. 
de eccl. hierarch., c. 7, sect. 3, n. 6, p. 
89, T. 2. 



Thence he commences to declare that 
prayer profits the dead ; and observe that 
even before him this doubt was ques- 
tioned. 



THEODORUS, ABBOT OF CAMPON. 



Commendans se [Magnus] Domino 
et venerabili pontifici sanctam animam 
Deo reddidit, de hujus vitae liberatur 
ergastulo. Fientibus autem Episcopo et 
Theodoro coram lectulo ejus, audita est 
vox. Veni Magne, veni, suscipe coronam, 
quam tibi Dominus praeparatam habet. 
Audita ergo hac voce, dixit Tozzo ad 
Theodorum : Cessemus flere frater, quia 
potius nobis oportet gaudere de anima 
ejus in immortahtate sumpta in hoc signo 
audito, quam hictum facere. Sed eamus 
ad Ecclesiam, et pro tarn charissimo amico 
salutares hostias Domino immolare stu- 
deamus. — De vit. S. Magni, c. 28, p. 944, 
T. 5, Pt. 2. Ap. Canisius, Antiq. Lect. 



Magnus, commending himself to the 
Lord and the venerable Bishop, yielded 
up his holy soul to God, and is set free 
from the prison-house of this life. But 
while the Bishop and Theodoras were 
weeping before his couch, a voice was 
heard ; Come, Magnus, come, receive the 
crown which the Lord hath prepared for 
thee. Therefore, having heard this voice, 
Tozzo said to Theociorus : Let us cease 
weeping, brother, for we ought rather to 
rejoice, having heard the sign of the re- 
ceiving of his soul into immortality, than 
to make lamentation. But let us go 'to 
the Church, and endeavor to offer salutary 
sacrifices to the Lord for so dear a friend. 



ADAMANUS, ABBOT OF THE MONASTERY AT HY. 



Alia itidem die, dum vir venerandus 
in J ova conversaretur insula, mane primo 
suum advocat saepe memoratum ministra- 
torem Diormitium nomine, eique prae- 
cepit, inquiens : Sacra celeriter Eucharis- 
tiae ministeria praeparentur, hodie enim 
natalis beati Brendini est dies. Quare, 
ait minister, talia missarum solemnia ho- 
dierna praeparari praecipis die? Nullus 
enim ad nos de Scotia sancti illius viri 
obitus pervenit nuntius. Vade tu, ait 
Sanctus, meae obsecundare jussioni debes. 
Hoc enim nocte praeterita vidi subito 
apertum coelum, angelorumque choros 
sancti Brandini animae obvios descendere, 
quorum luminosa et incomparabih clari- 
tudine totus eadem hora illustratus est 
mundi orbis. 



On another day also, when the vener- 
able man was living in the island of Jova, 
at daybreak he calls the frequently men- 
tioned servant, Diormitius by name, and 
commanded him, saying : The holy vessels 
of the Eucharist should be quickly made 
ready, for to-day is the natal day of the 
blessed Brendinus. Why, says the servant, 
do you order such solemn masses to be 
prepared to-day? for no tidings of the 
death of that holy man has come to us 
from vScotland. Go, says the saint, you 
ought to obey my command. F'or in this 
night just past, I saw heaven suddenly 
opened and choirs of angels descend to 
meet the soul of St. Brendinus, by whose 
luminous and incomparable brightness the 
whole earth at that same hour was lit up. 



j:) 



8 



THE CATHOLIC FAITH. 



Quadam itidem die cum fratres se cal- 
ciantes mane ad diversa monasterii opera 
ire praepararent, Sanctus econtra otiari 
praecepit sacraeque oblationis obesquia 
praeparari, et aliquam quasi in Dominico 
prandioli adjectionem fieri. Meque, ait, 
hodie quamlibet indignus sim, ob venera- 
tionem illius animae, quae hoc in nocte 
inter sanctos angelorum chores vecta ul- 
tra siderea coelorum spatia ad Paradisium 
ascendit, sacra oportet E^ucharistiae cele- 
brare mysteria. 



— Sed forte cum inter alia cum mo- 
dulatione officia ilia consueta decantaretur 
deprecatio, in qua sancti Martini com- 
niemoraretur nomen, subito Sanctus ad 
cantores ejusdem onomatis ad locum per- 
venientes : Hodie, ait, pro sancto Colum- 
bano episcopo decantare debetis. Tunc 
omnes qui inerant fratres intellexere quod 
Columbanus episcopus Larginensis, charus 
Columbae amicus, ad Dominum emigra- 
vit. — De vit. S. Columbae, L. 3, c. 15, 16, 
col. 764, 675, DAB., Pat. Lat. T. 88. 



On a certain day, likewise, when the 
brethren, putting on their shoes in the 
morning, were preparing to go to the dif- 
ferent occupations of the monastery, the 
saint on the contrary commanded a holi- 
day to be observed, and the rites of the 
holy oblation to be prepared, and some 
addition to be made, as if for the Lord's 
Supper. And, he said, it behooves me 
to-day, however unworthy I am, out of 
veneration for his soul, which, in this 
night, carried among choirs of angels 
beyond the starry spaces of the heavens, 
ascended to paradise, to celebrate the holy 
mysteries of the Eucharist. 

— But by chance, v\'hen, among the 
other offices, that customary prayer was 
being sung with melody, in w^hich the 
name of St. Martin is commemorated, 
suddenly the saint says to the singers, 
coming to the place of the said name : 
To-day ye ought to sing for the Bishop, 
vSt. Columbanus. Then all the brethren 
that were present understood that Bishop 
Columbanus, the dear friend of Columba. 
had departed to the Lord. 



Century VIII. 



VENERABLE 

Vidit [Begu] animam praefatae Dei 
famulae [Hildae] in ipsa luce, comitanti- 
bus ac ducentibus angelis, ad coelum ferri. 
— Quod cum ilia audiisset, suscitavit cunc- 
tas sorores, et in ecclesiam convocatas 
orationibus ac psalmis pro anima matris 
operam dare monuit. — PL E., L. 4. c. 23, 
p. 108, 110, T. 3. 

Ilia autem [Elfleda abatissa] diligen- 
tius adjurante ac tlagitante, ut exponeret 
visionem, 'Vidi,' inquit, 'animam cujus- 
dam sancti manibus angelicis ad regni 
coelestis gaudia ferri.'—' Precor,' inquit, 
' domirie mi episcope, memineris ad missas 
Hadwaldi mei' (hoc enim viro erat no- 
men), ' qui heri cadendo de arbore defunc- 
tus est.' — Vit,S. Cuthbert., c. 34, p. 314, 
316. T. 4. 



BEDE, PRIEST. 

Begu saw the soul of the aforesaid 
servant of God, Hilda, carried to heaven 
in light itself, accompanied and led by 
angels. — When she had heard this, she 
roused up all the sisters, and admonished 
them, being assembled in the Church, to 
devote themselves to prayers and psalms 
for the soul of their mother. 

But the x\bbess Elfleda, entreating 
and demanding more earnestly that he 
would relate the vision, ' I saw,' he said, 
' the soul of a certain holy person carried 
by the hands of angels to the joys of 
the heavenly kingdom.' — ' I pray,' he 
said, ' my lord Bishop, remember at the 
mass my Hadw-aldus (for this was the 
man's name), who died yesterday by fall- 
ing from a tree.' 



THE CATHOLIC FAITH. 



359 



Fl.ACCUS ALCUINUS, ABB0^1\ 



()u()il honuni sit orare pro defunctis 
liclelibus. 

x-vrouit sanctus Apostolus quosdam 
(.'orinthios infidelitatis, cjuia de resurrec- 
tionis _<>-loria titubabant : Si Cliristus, etc. 
Xos er<^() qui absque omni scrupulo resur- 
rectioneni veraciter credimus et expecta- 
auis, oremus quotidie pro resurrecturis 
(.lormientibus fratribus nostris. — Opusc. 
secund. tie Tsalm. usu, col. 488, 489, 
DA., Pat. Lat. T. loi. 



That it is good to pray for the faith- 
ful departed. 

The holy Apostle accuses certain Cor- 
inthians of infidelity, because they doubted 
of the giory of the resurrection : If Christ, 
etc. Let us then, who truly believe and 
expect the resurrection without any scru- 
ple, pray daily for our sleeping- brethren 
who are to rise again. 



THE EMPEROR CHARLEMAGNE. 



Cognoscat quoque dilectio vestra, quod 
aliquam benedictionem de dalmataticis 
vestris, vel palliis ad singulas sedes epis- 
copates regni vestri, vel Aethelredi in elee- 
mosinam doniini Adriani, apostolici patris 
nostri, et aniatoris vestri direximus ; de- 
precantes, ut diligenter jubeatis interce- 
dere pro anima illius, nullam habentes 
dubitationem beatam illius animam in 
requie esse ; sed ut hdem et dilectionem 
ostendamus in amicum nobis charissimum. 
Sicut et beatus praecipit Augustinus, pro 
omnibus ecclesiasticae pietatis interces- 
siones fieri debere ; asserens, pro bono 
intercedere, facienti proficere. — Ep. ad 
Offam, col. 738, BC, T. i, Mansi Sup- 
plem., and Ep. 7, c. 12, col. 907, B., 
Pat. Lat. T. 98. 



May Your Love also know that we 
have sent some gift for your dalmatics or 
pal Hums to each of the episcopal sees of 
your kingdom, or of Aethelredus for an 
alms of our Lord Adrian, our Apostolic 
father and your friend : beseeching that 
you diligently command them to intercede 
for hi-s soul, having no doubt that his 
blessen soul is at rest ; but that we may 
show fidelity and love towards a friend 
who was most dear to us. As also the 
blessed Augustine directs, that interces- 
sions ought to be made for all men of 
ecclesiastical piety ; affirming that to in- 
tercede for a good man is profitable to 
him that does it. 



Century IX. 

WALAFRHWS STRABO, MONK OF FULDA. 



Quadam itaque die, dum post laborem 
matutinalis officii quiescendi gratia lectos 
suos reviserent, primo diluculo vir Dei 
vocavit Magnoaldum diaconem suum, di- 
cens illi : Instrue sacrae oblationis minis- 
terium, ut possim divina sine dilatione 
celebrare mysteria. Et i!!e : Num, in- 
quit, tu Pater, missam celebrabis ? dixit 
ergo ad ilium : Post hujus vigilias noctis 
cognovi per visionem dominum et Patrem 
meum Columbanum de hujus vitae angus- 
tiis hodie ad paradisi gaudia comigrasse. 
I'ro ejus itaque requie sacrificium salutis 



On a certain day, therefore, when, 
after the labor of the matutinal office, they 
had returned to their couches for the sake 
of rest, at the first dawn the man of God 
called Magnoaldus, his deacon, saying to 
him : Prepare the service of the holy obla- 
tion, that I may without delay celebrate 
the divine mysteries. And he said : Wilt 
thou celebrate mass. Father? He said to 
him, therefore : After the vigils of this 
night, I perceived by a vision that my 
lord and Feather, Columbanus, has to-day 
departed from the perplexities of this life 



;6o 



THE CATHOLIC FAITH. 



debeo immolare. Et signo pulsato, ora- 
torium ingressi, prostraverunt se in ora- 
tionem, et coeperunt missas agere et pre- 
cibus insistere pro commemoratione beati 
Columbani. \'ita S. Galli Abbat., L. i, 
c. 26, col. 999, BC, Pat. Tat. T. 114. 



to ths joys of paradise. For his rest, 
therefore, I ought to immolate the sacri- 
fice of sah-ation. And the bell having 
been struck, and having entered the ora- 
tory, they prostrated themselves in prayer, 
and began to celebrate masses, and to be 
instant in prayer, for the commemoration 
of the blessed Columbanus. 



RABANUS MAURUS, 

Cum ergo sacrificia sive altaris, sive 
quarumcumque eleemosynarum, pro bap- 
tizatis defunctis offeruntur, pro valde bo- 
nis gratiarum actiones sunt : pro non valde 
malis propitiationes sunt ; pro valde malis, 
etiamsi nulla sunt adjumenta mortuorum, 
qualescumque vivorum sunt consolationes. 
Quibus autem prosunt, aut ad hoc pro- 
sunt, ut plena fiat remissio aut ut tolera- 
bilior fiat damnatio. — In 2 Mace, c. 12. 
col. 1252, CD., Pat. Tat. T. 109. 



BISHOP OF MENTZ. 

When, therefore, the sacrifices, whether 
of the altar or of any alms whatsoevei;, are 
offered for the baptised dead ; for the very 
good they are thanksgivings ; for those 
who are not very wicked they are propitia- 
tions , for the very wicked, though they 
are of no advantage to the dead, they are 
a sort of consolation for the living. But 
whom they do profit, they either profit for 
this, that remission may be full or that 
damnation may be more tolerable. 



HINCMAR, ARCHBISHOP OP^ RHEIMS. 



Annue nobis, Domine, ut animae 
famuli tui Leonis [magni] haec prosit 
oblatio, quam immolando totius mundi 
tribuisti relaxari delicta. — De praedest., 
c. 34, p. 297, T. I. 



Grant us, O Lord, that this oblation 
may profit the soul of Thy servant Leo the 
Great ; by the immolation of which Thou 
hast granted the relaxation of the sins of 
the whole world. 



In the twelfth century this prayer had undergone an alteration to 
suit the change of belief which had taken place meanwhile, as we learn 
from Innocent III., whose testimony is cited below. 



GRIMALDUS, ABBOT OF ST. GALL. 



Omnipotens sempiterne Deus, collo- 
care dignare corpus et animam et spiri- 

tum famuli tui N. sinibus Abrahae, 

Isaac, et Jacob, ut cum dies agnitionis 
venerit, inter .sanctos et electos tuos eum 
suscitari praecipias. — Lib. sac, c. 102, 
col. 842, C, Pat. Lat. T. 121. 



Almighty and everlasting God, vouch- 
safe to place the body, and soul, and spirit 

of thy servant N, in the bosoms of 

Abraham, Isaac and Jacob, that when the 
day of Thy acknowledgment shall come 
Thou mayest command him to be raised, 
up among Thy saints and elect. 



Century XIL 

BERENGOSUS, ABBOT OF TREVES. 



Sed quoniam ipse [Coustantinus] post 
mortem suam diu fortasse jam luit, dig- 



But inasmuch as he, Constantine, per- 
haps now for a long time after his death 



THE CATHOLIC FAITH, 



361 



num est ut pro nobis ipsis Deo semper eo 
propensiori supplicemus oratione, quo jam 
il!e fortassis est in requie, et nos in labore. 
Et quoniam ipse futurae qiiietis plenariam 
nondum habet perfectionem, sed nobiscum 
potius meliorem adhuc sperat invenire 
resurrectionem, orandum est nobis ut ipse 
qui per sanguinem suum vivificae crucis 
voluit sanctificare vexillum, ad perfectam 
requiem nos perducat quandoque et ilium. 
Sciendum est e.nim quia licet ille talis et 
tantus non sit ex imperfectione meritorum, 
ut digne computari possit in numero Sanc- 
torum, vere tamen et absque omni dubi- 
tatione partem habebit ' in concilio jus- 
torum et congregatione.' — De laud, et 
invent S. Crucis, L. 2, c. 11, col. 963, 
DC, Pat. Lat. T. 160. 



makes expiation, it is proper that we should 
always supplicate God for ourselves with 
prayer so much more the earnest, by as 
much as he perhaps is in rest and we are 
in labor. And forasmuch as he has not 
yet the full perfection of his future rest, 
but rather still hopes with us to find a 
better resurrection, we are to pray that He 
Who by His blood was pleased to sanctify 
the banner of the q^uickening cross, may 
lead us to perfect rest when He does him 
also. For we must know that though he 
is not such and so great, by the imperfec- 
tion of merits, that he can be worthily 
computed in the number of the saints, yet 
truly and without any doubt he will have 
a part ' in the council and congregation of 
the just.' 



INNOCENT II., BISHOP OF ROME. 



Presbyterum quem sine unda baptis- 
matis extremum diem clausisse significasti, 
quia in sanctae matris ecclesiae fide et 
Christi nominis confessione perseveravit, 
ab originali peccato solutum et coelestis 
patriae gaudium esse adeptum, asserimus 
incunctanter. — Sopitis igitur quaestioni- 
bus, doctorum Patrum sententias teneas, 
et in Ecclesia tua juges preces hostiasque 
Deo offerri jubeas pro presbytero' memo- 
rato. — Ep. 558 ad Episc. Cremon., col. 
624. 625, DA., Pat. Lat. T. 179. 



As to the Priest whom you have sig- 
nified as having died without the water of 
baptism, because he continued in the faith 
of holy mother Church and the confession 
of the name of Christ, we declare without 
any hesitation that he was loosed from 
original sin and has attained the joy of the 
heavenly country. — Laying aside, there- 
fore, all questions, hold the sentences of 
the learned Fathers and command con- 
tinual prayers and sacrifices to be offered 
to God In thy Church for the aforesaid 
Priest. 



PETER, ABBOT OF CLUNY. 



De reliquis vero, quod scilicet bona 
virorum mortuis prodesse valeant, et hi 
haeretici negant, et quidam etiam Cath- 
olici dubitare videntur. — Tract, adv. Pe- 
trobrus., col. 823, B., Pat. Lat. T. 189. 



But as for the rest, namely, that the 
goods of the living can profit the dead, 
both thes6 heretics do deny, and some 
Catholics even seem to doubt. 



HUGO ETHERIANUS. 



Sed scio plerosque vanis opinionibus 
deformari, putantes non esse orandum pro 
mortuis, eo quod neque Christus, neque 
Apostoli ejus successores haec scriptis in- 
timaverint. Nesciunt quidem illi plura 



But I know that many are deformed 
with vain opinions, thinking that the dead 
are not to be prayed for. because that 
neither Christ nor the Apostles, His suc- 
cessors, have intimated these thines in the 



362 



THE CATHOLIC FAITH. 



esse ac persumme necessaria, quae sancta 
Ecclesia frequentat, quorum traditio ex 
scrpturis non habetur. Nihilo tamen mi- 
nus ad cultorem Dei pertinent, et vigorem 
maximum obtinent. — I)e anim. corp. ex- 
uta, c. 13, col. ig6, C, Pat. Lat. T. 202. 



Scriptures. They are :g"norant. indeed, 
that there are many things, and those 
exceeding necessary, which holy Church 
observes, the tradition whereof is not had 
in the Scriptures. Vet they pertain ne\'er- 
theless to the worship of Ciod, and obtain 
great strength. 



INNOCENT III., BISHOP OF ROME. 



Tertio vero loco, tua fraternitas re- 
quisivit quis mutaverit, vel quando fuerit 
mutatum, aut quare, quod in secreta beati 
Leonis secundum antiquiores codices con- 
tinetur ; sic videlicet : Annua nobis, Dom- 
ine, ut animae famuli tui Leonis haec 
prosit oblatio, cum in modernioribus Sac- 
ramentariis habeatur : Annue nobis, Dom- 
ine, quaesimus, ut intercessione beati 
Leonis haec nobis prosit oblatio. — Unde 
quod in plerisque orationibus continetur, 
' prosit ' videlicet vel ' proficiat huic sancto 
vel illi talis oblatio ad gloriam vel hon- 
orem,' ita sane debet intelligi, ut ad hoc 
prosit, quod magis ac magis honeretur, 
licet plerique reputent non indignum sanc- 
torum gloriam usque ad judicium aug- 
mentari, et ideo ecclesiam interim sane 
posse augmentum glorificationis eorum 
optare. — L. 5, Ep. 121, col. 1122, 1123, 
CDA., Pat. Lat. T. 214. 



But in the third place Your Fraternity 
has inquired who changed, or when, or 
for what reason was that changed, which 
is contained in the secret of the blessed 
Leo, according to the more ancient copies, 
namely : (irant us, O Lord, that this ob- 
lation may profit the soul of Thy servant 
Leo ; while in the more modern Sacra- 
mentaries we have it : (^rant us,- O Lord, 
we beseech Thee, that by the intercession 
of the blessed Leo this oblation may profit 
us. — Wherefore what is contained in very 
many prayers, namely, ' May such an ob- 
lation profit or assist this or that saint to 
his glory or honor,' ought surely to be 
thus understood, that it ma}' profit him 
for this, that he may be more and more 
honored ; though many think it to be not 
unworthy that the glory of the saints 
should be increased unto the judgment, 
and therefore the Church can meanwhile 
desire an increase of their glorification. 



Century XIII. 



GEORGE PACHYMERES. 



Eirai 6 ^Apxi^'id^^ov o'i aTtoXvei 
likv rov'^ xarr/xovjLievov<:, sira dra- 
KrjpvTTEi rd Tc£v dyimv di^Spajv 
Mai ■HEKOijJ.rj/j.svoDv 6r6/2ara, jiifO 
a)y d'gioi Tor itponeiiJ-fvov r^? dv - 
appr/6EGoi Tavrrf'i, nai TtporpeTterai 
Ttdrra's vithp avrov airrfdai rr)v tr 
XpidrcS reA.EiGodiv. — Paraph, in Dion. 
Areop. Eccl. hierarch.. c. 7, sect. 2, p. 
275. T. I. 



Then the Archdeacon dismisses the 
catechumens, and proclaims the names of 
the departed saints, v.dth whom he judges 
the present defunct one worthy of the 
same commemoration, and exhorts all to 
seek their end in Christ. 



THE CATHOLIC FAirH. 



36. 



Century XVI. 

BEATUS RHENANUS. 



' Oblationes pro defunctis.' Unde 
anniversariorum sacrorum cum eleemosy- 
nis origo, quae apud nos perpetua institu- 
untur. — In Tertul. de corona milit. annot., 
p. 440. Ed. Basil, 1562. 

Caeterum quod dicit sacrificia pro 
martyribus offerri, sic accipiendum, ni 
tailor, ut pro eis idem valeat quod pro 
commemoratione eorum (nam id prioris 
loci mox citati verba aperte continent) 
veluti passione sive commemoratione pas- 
sionis occasionem oblationibus et sacri- 
ficiis dante. Quare res inde nata videtur, 
quod in sacrificio juxta ritum veteris 
ecclesiae — post symbolum decantatum, et 
mutuam pacis consalutationem nomina pie 
defunctorum conscripta in scheda, quae in 
aitari ponabatur, recitebantur non sine 
laude et praeconio virtutum quae in viven- 
tibus eluxerant. — Gratulatoriae ergo pre- 
ces erant potius, quibus quum Deo gratias 
agebant, qui martyribus earn gratiam et 
tantum dignationis contulisset : turn simile 
donum coelitus sibi dari concordibus votis 
flagitabant, ceu adhuc canit Ecclesia, Gau- 
diamus in Domino, et reliqua. — Ad Ter. 
ad Mart, annot., p. 461. Ibid. 



Index Expurgatorius Romanus. 
— Beatus Rhenanus in ilia Tertulliani 
verba, oblationes pro defunctis, deleatur 
illud, unde anniversariorum sacrorum cum 
eleemosynis, origo, quae apud nos per- 
petua instituuntur. — Pages 32, 33. 



' Oblations for the departed.' Hence 
the origin of the sacred anniversaries witli 
alms, which are instituted as perpetual 
among us. 

But what he says, that sacrifices are 
offered for the Martyrs, is to be under- 
stood thus, if I mistake not, that it signi- 
fies the same as for the commemoration 
of them (for the words of the previous 
passage just cited openly contain this), as 
if the passion or commemoration of the 
passion gave occasion for oblations and 
sacrifices. This thing seems derived 
thence, that in the sacrifice, according to 
the rite of the ancient Church, after the 
singing of the creed and the mutual salu- 
tion of peace, the names of the pious dead 
written upon a sheet, which was placed 
upon the altar, were recited not without 
praise and commendation of the virtues 
which had shone among the living. — The 
prayers, therefore, were gratulatory rather, 
by which they not only gave thanks to 
God, who had bestowed that grace and so 
much honor upon the Martyrs, but also 
with concordant vows importuned a sim- 
ilar gift for themselves from heaven, just 
as the Church still sings : Let us rejoice 
in the Lord, etc. 

Beatus Rhenanus on those words of 
TertuUian, 'oblations for the defunct ;' let 
that be removed : Whence the origin of 
those sacred anniversaries with alms, which 
are instituted as perpetual among us. 



JOHN MEDINA. 



Si dicas secundo, quod Ecclesia non 
oret, ut fideles defuncti ab aeterna poena 
liberentur, nee ut finahter salventur, sed 
ut citius a poena liberentur, et salventur. 
Contra -videtur, quod etsi quam plures ora- 
tiones fidelium defunctorum legerim, quae 



If you say, secondly, that the Church 
doth not pray that the faithful dead may 
be freed from eternal pain, nor that they 
may be finally saved, but that they may 
be sooner freed from pain and saved : it 
seems, on the contrarv, that althouo-h I 



3^4 



THE CATHOLIC FAITH. 



in Missali Romano continentur, in nulla 
tamen earum legi, per Ecclesiam peti, ut 
citius a poenis liberentur ; legi tamen in 
nonnullis peti, ut ab aeternis poenis liber- 
entur. Et ultra ea, quae in tertio argu- 
mento, quod nobis praesentem ingessit 
difficultatem, tanguntur, in quibus aperte 
videtur peti ut Deus liberet animas fide- 
lium a judicio aeternae damnationis, sunt 
aliae orationes, in quibus petitur, ut Deus 
animas defunctorum in corporibus ad bea- 
titudinem in die judicii suscitet. — De Poe- 
nit. cod. de orat., Tr. 6, qu. 6, p. 411, 
T. I. 



have read many prayers for the faithful 
dead, which are contained in the Roman 
Missal, 3'et in none of them have I read 
that petition is made by the Church, that 
they may be sooner freed from pains ; but 
in some I have read that petition is made, 
that they may be freed from eternal pains. 
But besides those that are touched upon 
in the third argument, which presented to 
us the present difficulty, in which it seems 
to be openly petitioned that God would 
free the souls of the faithful from the judg- 
ment of eternal damnation, there are other 
prayers in which it is petitioned, that God 
would raise up the souls of the deceased 
in their bodies for blessedness in the day 
of judgment. 



After citing several of these prayers, Medina makes this suggestion, 
among others, in accounting for this difficulty : 



Multa enim in Ecclesia legi permit- 
tuntur, quae quamvis non omnino vera 
sunt, vel non apta, conferunt tamen ad 
fidelium devotionem excitandam, et au- 
gendam. — Ac perinde, non mirum ora- 
tionibus praedictis aliquid minus aptum 
contineri, et ab Ecclesia tolerari, cum 
tales orationes factae sint a personis priva- 
tis, non a Conciliis, et per Concilia om- 
nino sint approbata. — lb., p. 412, 413. 



For many things are allowed to be 
read in the Church, which, though they be 
not entirely true or not appropriate, yet 
serve to excite and increase the devotion 
of the faithful. — And, in like manner, it is 
not strange that something far from appro- 
priate is contained in the aforesaid prayers 
and tolerated by the Church, seeing that 
such prayers were made by private per- 
sons, not by Councils, and have not been 
expressly approved by and through Coun- 
cils. 



But the difficulty is solved at once when we recollect that these 
prayers are much more ancient than the modern doctrine of Purgatory, 
and were composed when the doctrine of the Church was that the souls 
of the faithful departed were in hades awaiting the day of judgment, 
and not in heaven, as the Church of Rome now asserts. 



GEORGE CASSANDER. 



Apud veteres quoque haec loquendi 
consuetudo usitatissima est, non solum 
pro lis defunctis, pro quibus misericordia 
Dei implorabitur, sed etiam pro martyri- 
bus pro quorum certaminibus Deo gratiae 
agebantur, et quorum precibus Ecclesia 



Among the ancients also this custom 
of speaking was in very frequent use, not 
only for those departed, for whom the 
mercy of God was implored, but even for 
the Martyrs for whose contests thanks 
were given to God, and to whose prayers 



TIIH CATHOLIC FAITH. 



365 



commendabitur, olTerri diceretur, — quod 
ex Cypriano et Augustino multis locis 
constat, et in Ciraecorum liturgiis mani- 
festius exprimitur, qui se rationalem hunc 
et incruentum cultum offerre dicunt, pro 
\'irgine Maria, Patriarchis, Prophetis, 
Apostolis, Martyribus, etc. — Kt quamvis 
de statu illo animarum, quibus haec pro- 
poscent, non satis constaret, nee inter om- 
nes conveniret, omnes tamen hoc officium, 
ut testimonium charitatis erga defunctum, 
et ut professionem fidei de immortalitate 
animarum et futura resurrectione, Deo 
gratum et ecclesiae utiles esse judicarunt. 
— Consult., Art. 24, de Iterat., p. 605, 
606. 



the Church was commended, it was said 
to be offered, as is evident from Cyprian 
and Augustine in many places, and more 
manifestly expressed in the Liturgies of 
the Greeks, who say they offer this rea- 
sonable and unbloody worship for the 
Virgin Mary, the Patriarchs, Prophets, 
Apostles, Martyrs, etc. — And although it 
was not very evident, nor agreed upon by 
all concerning that state of souls, for 
whom they made these requests, yet all 
judged that this office was well-pleasing 
to God and useful to the Church, as a tes- 
timony of charity towards the defunct and 
as a profession of their faith in the im- 
mortality of the soul and the future resur- 
rection. 



ALPHONSUS SALMERON, JESUIT. 



Titubantur quidam ex Catholicis, cum 
in missae sacrificio pro defunctis illud le- 
gitur : Domine Jesu Christe Rex gloriae, 
libera animas tidelium defunctorum de 
poenis inferni, et de prof undo lacu : libera 
eas de ore leonis, ne absorbeat eas Tar- 
tarus, ne cadant in obscurum, etc. — Au- 
divi virum quemdam nostri Ordinis atque 
instituti, virum, religione, et doctrina in- 
signem, novam rationem excogitasse, qua 
haec plane elucidari possent. Dicebat 
enim his verbis Ecclesiam certam quam- 
dam precandi rationem complecti, qua 
videlicet nihil novi a Deo petamus, sed ea 
tantum, quae jam actu facit Deus, et quae 
semper faciet, et quae aliter efficere non 
potest, etiamsi maxime velit, tamen ut 
illud faciat, serio rogaraus. Ecce exempU 
gratia, petimus ut Deus se ipsum amet, ut 
.immortalitatem servet, et aeternitatem, ut 
rerum omnium habeat providentiam ut 
gloriam suam illustret : etc. — Adhaec ora- 
mus in praecatione Dominica : ' Sanctifi- 
catur nomen tuum, et sit nomen Domini 
benedictum ex hoc punc, et usque in secu- 
lum : quod tamen nunquam non sanctifi- 
catur, et in aeternum laudatur. — In i Cor. 
15, disp. 26, p. 229, T. 14. 



Certain Catholics were embarrassed, 
when in the sacrifice of the mass for the 
dead that was read : O Lord Jesus Christ, 
King of glory, liberate the souls of the 
faithful departed from the pains of hell, 
and from the deep pit : deliver them from 
the mouth of the lion, that Tartarus swal- 
low them not, that they fall not into obscur- 
ity, etc. — I have heard that a certain man 
of our Order and institute, a man distin- 
guished for his religion and doctrine, has 
devised a new way whereby these things 
could be plainly elucidated. For, he said, 
by these words the Church embraces a 
certain way of praying, whereby, forsooth, 
we ask nothing new of God, but that only 
which God already does in fact, and which 
He will always do, and which He cannot 
do otherwise, though He exceedingly de- 
sired to ; yet we earnestly ask Him to do 
it. Behold, for example, we ask God to 
love Himself, to preserve immortality and 
eternity, to have the providence of all 
things, to illustrate His own glory : etc. 
— Besides, in the Lord's prayer, we pray : 
Sanctified be Thy name ; and : Let the 
name of the Lord be blessed from hence- 
forth and forever : which yet is ever sanc- 
tified, and praised forever. 



366 



THE CATHOLIC FAITH. 



FRANCISCUS SIXTUS SENENSIS. 



Et in Liturgia divini sacrificii ab eo 
[Cbrysostomo] edita, et in variis homiliis 
ab eodem approbata, conscripsit formu- 
1am precandi et offerendi pro omnibus 
hdelibus defunctis, et praecipue pro ani- 
mabus beatorum in haec verba : offerimus 
tibi rationalem hunc cultum pro in fide 
requiescentibus, Patribus, Patriarchis, Pro- 
phetis, et Apostolis, — et Martyribus, etc. 
— Bibl. sanct., L. 6, annot. 47, p. 488, A. 



And in the Liturgy of the divine sac- 
rifice edited by Chrysostom, and in the 
various homilies approved by the same, he 
wrote a formula for praying and offering 
for all the faithful departed, and especially 
for the souls of the blessed, in these 
words : We offer to Thee this reasonable 
worship for the Fathers resting in faith, 
the Patriarchs, Prophets, Apostles and 
Martyrs, etc. 



Century XVIII. 

EUSEBIUS RENAUDOTUS. 



Verum major difficultas nascitur ex 
formula, nova prorsus et alibi inusitata, 
quam habet Ordo officii communis in Co- 
dice Colbertino. Nam inter commemora- 
tiones eorum pro quibus oratur, ut Deus 
' praestet illis quietem et memoriam bo- 
nam,' nominatur B. Virgo. ' Praesta etiam 
per illud incensum, quietem et memoriam 
bonam Genetrici tuae, et Sanctis tuis, fili 
Christe, qui adoraris, et glorificaris cum 
Patre tuo, et Spiritu Sancto.' Et paulo 
prius. ' Ecce obsecramus te Domine Deus, 
suscipe incensum istud aromatum, quod 
offert tibi tenuitas nostra, pro sancta Cien- 
etrice Dei Maria, pro patre nostro Adamo, 
et matre nostra Eva, pro prophetis et 
apostolis, etc., pro divitibus et pauperibus, 
pro angustiatis et affiictis.' Iterum : ' Deus 
per elementiam tuam, praesta requiem et 
memoriam bonam Genetrici tuae, et Sanctis 
tuis, omnibusque defunctis, super altare 
tuum sanctum et coeleste.' — Observat. in 
Liturg. Syriacas, p. 98, T. 2. 



But a greater difficulty arises from a 
formula, certainly new and elsewhere un- 
usual, which the Order of the common 
ofifice has in the Codex Colbertinus. For 
among the commemorations of those for 
whom prayer was offered, that God 
' would grant them quiet and a good re- 
membrance,' the blessed Virgin is named. 
' Grant likewise by this incense, quiet and 
a good remembrance to Thy mother, and 
Thy saints, O Son Christ, Who art adored 
and glorified with Thy Father and the 
Holy Spirit.' And a little before: 'Be- 
hold, we beseech Thee, O Lord God, re- 
ceive this sweet incense, which our weak- 
ness offers to Thee, for the holy mother 
of God, Mary, for our father Adam and 
our mother Eve, for the Prophets and 
Apostles, etc., for the rich and the poor, 
for those in straits and affliction.' Again : 
' O God, by Thy clemency grant rest and 
a good- remembrance to Thy mother, and 
Thy saints, and all the departed, upon 
Thy holy and heavenly altar.' 



Chapter V. 
A PURGING FIRE AT THE DAY OF JUDGMENT. 

THE CATHOLIC CHURCH. 

The ancient Church beheved that there would be a purging, cleans- 
ing fire at the Day of Judgment. Through this flame all would have to 



THE CATIIOLR- FAITH. 367 

pass, not excceptin<4 the Apostles and the Virgin Mary, in order to be 
j)urified of all stains of sin, and then enter heaven. Those whose sins 
were light would pass quickly through, those whose sins were graver 
would endure longer in the fire, while the wicked — those who did not 
die in the faith — unable to endure the searching examination, would 
not pass through at all, but would be cast into hell. It is to this fire 
that the Apostle Paul alluded in i Cor. 3:13. This text is referred by 
Roman Catholics to the fire of Purgatory, but all the Fathers correctly 
refer it to the fire of the Day of Judgment. 

The difference between the doctrine of the Church of Rome on 
this point and the Catholic Church consists in this : The Roman Catholic 
Purgatory commences at death and ends with all at the Day of Judg- 
ment, and in the case of many, long before that time. The Purgatorial 
fire of the ancients began with the Judgment Day. The Roman 
Catholic is for souls alone without the body. The Catholic is for souls 
united to the body after the resurrection. The Roman Catholic is only 
for those souls of the faithful which are still liable to some temporal 
punishment ; the souls of the wicked being at death immediately cast 
into hell-fire, aiid the souls- of the pure being immediately received into 
heaven. The Catholic Purgatory is for all, both the wicked and the 
righteous. Saints, Apostles, Martyrs, and the Mother herself of Him 
Who is God, will pass through this fire and be rendered pure by it. 

Century III. 
ORIGEN, PRIEST OF ALEXANDRIA. 

Idcirco igitur qui salvus fit, per ig- On this account^ tlierefore, whoso is 

nem salvus fit, ut si quid forte de specie saved is saved by fire, so that if perchance 

plumbi habuerit admistum, id ignis deco- he has anything of the nature of lead 

quat et resolvat, ut efificiantur omnes mixed with him, this the fire may melt 

aurum bonum : quia aurum terrae illius and destroy, that all may be made good 

bonum esse dicitur, quam habituri sancti, gold : because the gold of that land which 

et sicut fornax probat aurum, sic homines the saints are to inhabit, is said to be 

justos tentatio. Veniendum est ergo om- good ; and as the furnace tries gold, so 

nibus ad ignem, veniendum est ad con- does temptation try just men. We must 

flatorium. Se dat enim Dominus et con- all, therefore, come to the fire, we must 

flat, et purgat filios Juda. Sed et illuc come to the furnace. For the Lord shall 

cum venitur, si quis multa opera bona, et sit and refine and purify the sons of Juda. 

parum aliquid iniquitatis attulerit, illud But also when we arrive there, if any one 

parum tanquam plumbum igni resolvitur shall bring many good works and little 

ac purgatur, et totum remanet aurum that is evil, that little is melted and puri- 

purum. Et si quis plus illuc plumbi detu- fied by the fire as lead, and the whole re- 

lerit, plus exuritur, ut amplius decoquatur, mains pure gold. And if any one shall 

ut etsi parum aliquid sit auri, purgatum bring there more lead, he shall be burnt 



368 



THE CATHOLIC FAITH. 



tamen resicieat. Quod si aliquis illuc lo- 
tus plumbus venerit, fiet de illo hoc quod 
scriptum est, demergetur in profundum, 
tanquam plumbum in aquam validissi- 
mam. — Horn. 6 in Exod., c. 4, col. 334, 
335. CDA., Pat. Gr. T. 12. 

Sed si quidem verbi Dei praevenimus 
hoc opus, et in hac vita positi faciamus in 
nobis interire peccatum, ut nunquam om- 
nino, a nobis, neque per cogitationem, 
neque per opus, neque per verbum peccati 
gladius proferatur, non indigebimus poe- 
nae ignis aeterni, non tenebris exteriori- 
bus condemnabimur, neque illis suppliciis 
quae peccatoribus imminent subjacebi- 
mus. Si vero in hac vita contemnimus 
commonentis nos divinae Scripturae verba, 
et curari vel emendari ejus corruptionibus 
nolumus, certum est quia manet nos ignis 
ille qui praeparatus est peccatoribus, et 
veniemus ad ilium ignem in quo uniuscu- 
jusque opus quales sit ignis probabit. Et, 
ut ego arbitror, omnes nos venire necesse 
est ad ilium ignem. Etiamsi Paulus sit 
aliquis vel Petrus, venit tamen ad ilium 
ignem, sed illi tales audiunt : ' Etiamsi 
per ignem transeas, flamma non aduret 
te.' Si vero aliquis similis mei peccator 
sit, veniet quidem ad ignem ilium sicut 
Petrus et Paulus, sed non sic transiet 
sicut I^etrus et Paulus. — Horn. 3 in Ps. 
36, c. I, col. 1337, AB., lb. 

Tii h6riv 6 Iv eve pa. dGo'C6jj.evoi 
dva6cd6£i ; 'O deojJ-Evoi fiaitri6fia- 
Toiy "jvav iXfig kni to itvp ehelvo, 
uai TO Ttvp avTov doxijid'Cr), nal 
EvpiQ TO nvp EKEivo cvXa, xoRT^or, 
uai HaX(x/j.r}y , ^6te avTa xaTaxav- 
6ai. Aid TovTo TovToor Xe/ojuevgov, 
o6rf dvvaj.nS dwayayovTEi Tovi 
Xoyov^ rov% T(^v ypcxcpcSv , sii zr/v 
uapdiav dTturifjcj/icUx avzovr, xai 
HaT' avTOVr TtEipahobfiEv 'C'Jv, iva 
(SvvT^Si^juEv Ttp) Trj'=, e'zoSov xaOapoi 
yEVEd'Jcxi, Hai ETOinddavTEi eH r?/r 
I'zodov Td tpya r]fx<^v, klEXhdvTE'i 
kv avToli Toii dyaOoK TtapaXr^cpBij- 
vai, Kai kv XpidTGo 'Irjdov dGohijyai. 
— Hom. 2 in Jerem., c. 3, col. 281, B., 
lb., T. 13. 



more, that he may be further melted, that, 
although there be but little gold, yet it 
may remain, being purified. But if any one 
shall come there all lead, that shall be done 
with him which is written : He shall sink 
in the deep, as lead in the mighty water. 

But if indeed we anticipate this work 
of the word of God, and while we are 
placed in this life make sin to die in us, 
so that never at all the sword of sin is 
revealed by us, neither by thought, nor by ' 
deed, nor by word, we shall not stand in 
need of the punishment of eternal fire, we 
shall not be condemned to outer darkness, 
nor shall we be subjected to those punish- 
ments which threaten sinners. But if in 
this life we despise the words of Divine 
Scripture admonishing us, and refuse to 
be cured and amended of its corruptions, 
it is certain that that fire awaits us which 
is prepared for sinners, and we shall come 
to that fire in which the fire shall prove 
each man's work, of what sort it is. And, 
as I think, it is necessary for us all to 
come to that fire. Although one be Paul 
or Peter, yet he comes to that fire, but 
such as they hear : Though thou pass 
through fire, the flame shall not scorch 
thee. But if any one be a sinner like me, 
he shall come indeed to that fire as do 
Peter and Paul, but he shall not pass 
through as do Peter and Paul. 

Who is he that shall be saved in the 
second resurrection ? He is that one who 
needs baptism when he shall come to that 
fire, and the fire shall examine him, and 
the fire shall find him wood, and hay, and 
stubble, so as to burn them. Wherefore, 
since such things are said, and such power 
accompanies the words of the Scriptures, 
let us treasure them up in our hearts and 
strive to live according to them, that we 
may be able to be made pure before our 
departure, and make ready our works for 
our departure, that going forth in good 
works we may be raised up and saved in 
Christ Jesus. 



THE CATHOLIC FAITH. 



369 



Sic stabit in i^jneo tlumine Dominus 
Jesus juxta flammeam romphaeam, ut 
quemcunque post exitum vitae hujus, qui 
ad paradisum transire desiderat, et purga- 
tione indiget, hoc cum amne baptizet, et 
ad cupida transmittat : eum vero, qui non 
habet signum priorum baptismatum, lava- 
cro igneo non baptizet. Oportet enim 
prius aliquem baptizari aqua et spiritu, ut 
cum ad igneum fluvium venerit, ostendat 
se et spiritus lavacra servasse, et tunc 
mereatur etiam ignis accipere baptismum 
in Christo Jesu. — Horn. 24 in Luc, col. 
1864, 1865, CA., lb. 



So the Lord Jesus shall stand in the 
fiery river, near the flaming sword, that 
He may baptise after the end of this life 
every one who desires to pass to paradise, 
and stands in need of purification, and 
send him to his desire. But He shall not 
baptise him with the fiery laver, who has 
not the seal of the former baptism. For 
every one must be baptised with water 
and the Spirit, that when he shall come 
to the fiery river he may show that he has 
preserved the laver, both of water and the 
Spirit, and then he may deserve to receive 
the baptism of fire even in Christ Jesus. 



Century IV. 



L A C T A N T rU S 



Sed et justos cum judicaverit, etiam 
igni eos examinabit. Tum quorum pec- 
cata vel pondere vel numero praevaluerint, 
perstringentur ab igni, atque amburentur : 
quos autem plena justitia et marturitas 
virtutis incoxerit, ignem ilium non senti- 
ent : habent enim aliquid in se Dei, quod 
vim flammae repellat ac respuat. Tanta 
est vis innocentiae, ut ab ea ignis ille re- 
fugiat innoxius, qui accepit a Deo hanc 
potestatem, ut impios urat, justis obtem- 
peret. Nee tamen quisquam putet, ani- 
mas post mortem protinus judicari : nam 
omnes in una communique custodia deti- 
nentur, donee tempus adveniat, quo maxi- 
mus judex meritorum faciat examen. — 
Instit., L. 7, c. 21, p. 146, 147, T, 2. 



But when He shall judge the just 
also. He shall examine them with fire 
even. Then they whose sins shall prevail 
either in weight or number, shall be repri- 
manded by fire and shall be burnt : but 
they whom full justice and maturity of 
virtue have seasoned, shall not feel that 
fire ; for they have something divine in 
themselves, which repels and rejects the 
force of the flame. Such is the power of 
innocence, that that fire, which has from 
God this power of burning the impious, 
and of tempering the just, shall flee back 
from it harmless. Nor yet let any one 
think that the souls are judged straight- 
way after death : for all are detained in 
one common custody, until the time come 
when the great Judge shall make an ex- 
amination of merits. 



CYRIL, BISHOP OF JERUSALEM. 



■fjix^v • Mai ov TtapadiGOTtijdsrai. 
Uvp evGDTtiov avrov xavSijdsrai, 
nai HvuXo) avrov xaraiyii 6<podpd, 
xai rd k^rj^. "Epxsrai Ttpoi rov 
Uarepa, Hard rr/v Fpacpr/v rrjv 
dprioDi dvayvGodBsidav, 6 T'loi rov 
dvBpooTtov ETti rwv vecpEXaov rov 
ovpavov, 7tora/.iov Ttvpoi eXxovro^, 



God shall come manifestly, our God ; 
and shall not keep silence. A fire shall 
burn before Him, and round about Him 
shall be a strong tempest, etc. The Son 
of man shall come to the Father, accord- 
ing to the Scripture just read, with the 
clouds of heaven, and with a stream of 
fire, which is to try men, following as His 
train. If any man has works of gold, he 



o/' 



THE CATHOLIO FAITH. 



doxmadriKov roor arOp&majv. K't 
Tii ^pj;(jzof exf'i T^d epya, Xajntpo- 
TEpoi yivarai • si' riS Ka/\ajj.o66r/ ex^i 
TT/K Ttpd^iv nai drvTtodraror, xa- 
TauaiErai vito rov 7tvp6<i. — Catech. 
15, n. 21, col. 897, 900, Pat. Gr. T. 33. 



shall be made brighter ; if any man has 
his course of Hfe like stubble and without 
solidity, he shall be burnt by the fire. 



HILARY, DEACON OF ROME. 



Quia enim per ignem examinatio fiet, 
si in aliquo non invenerit, quod exurat, 
manifestat ilium bonum fuisse doctorem. 
— In I Cor. 3:13, col. 200, Op. Ambros., 
Pat. Lat. T. 17. 



For the examination shall be by fire ; 
if in any one it shall find nothing to burn, 
it makes it manifest that he was a good 
doctor. 



HILARY, BISHOP OF POICTIERS. 



Est ergo, quantum licet existimare. 
perfectae illius emundatio puritatis etiam 
post baptismi aquas reposita : quae nos 
sancti Spiritus sanctificet adventu, quae 
judicii igni nos decoquat, quae per mortis 
injuriam a labe morticinae et societate 
purgabit, quae martyrii passione devota ac 
fideli sanguine abluet. 



An cum ex omni otioso verbo ratio- 
nem simus praestituri, diem judicii concu- 
picemus, in quo est nobis ille indefessus 
ignis subeundus, in quo subeunda sunt 
gravia ilia expiandae a peccatis animae 
suppHcia ? Beatae Mariae aniraam gladius 
pertransibit, ut revelentur multorum cor- 
dium cogitationes. Si in judicii severita- 
tem capax ilia Dei Virgo ventura est, 
desiderare quis audebit a Deo judicari ? — 
Tract, in Ps. 118, Lit. 3, c. 5, 12, p. 477, 
480, T. 2. 

Ille baptizabit vos in Spiritu Sancto et 
igni ; quia baptizatis in Spiritu Sancto re- 
iiquum sit consummari igne judicii. Ha- 
bens ventrilabrum in manu, et purgabit 
aream suam, etc. — Ventelabri opus est, ab 
infructiosis fructuosa discernere. (^uod in 
manu Domini sit, arbitrium indicat potes- 
tatis, triticum suum, perfectos scilicet 
credentium fructus, horreis recondentis ; 
paleas, id est, inutilium atque infructuo- 



There is laid up, therefore, as much 
as it is lawful for us to think, a cleansing 
of that perfect purity even after the waters 
of baptism : w^hich shall sanctify "us by the 
coming of the Holy Spirit, which shall 
burn us by the iire of judgment, which 
shall purge us from the stain and commu- 
nity of corruption by the injury of death, 
which shall wash us with the devoted pas- 
sion and faithful blood of martyrdom. 

Seeing that we must render an ac- 
count for every idle word, shall we desire 
the day of judgment, in which wx shall 
have to undergo that indefatigable fire, in 
which we shall have to undergo those 
severe punishments for cleansing a soul 
from its sins ? A sword shall pierce 
through the soul of the Blessed Mary, that 
the thoughts of niany hearts may be re- 
vealed. If that Virgin, who conceived 
God, must come into the severity of the 
judgment, who will dare to desire to be 
judged by God ? 

He shall baptise you M^ith the Holy 
Spirit and fire, because it remains for those 
who have been baptised wdth the Holy 
Spirit to be consummated by the tire of 
the judgment. Having His fan in His 
hand, and He will purge His floor, etc. — 
There is need of the fan to separate the 
grain from the chaff. That it is in the 
Lord's hand denotes the judgment of 
power, gathering up his wheat, namely. 



THE CATHOLIC FAITH. 



Z1^ 



sorum hominum inanitatem, igne judicii 
concremantis. — In Matt. 2, c. 4, p. 322, 
T. 3. 



the perfect fruit of believers, into his gar- 
ners ; but burning the chaff, that is, the 
useless and fruitless inanity of men, with 
the fire of the judgment. 



BASIL, BISHOP OF CAESAREA. 



"El Tt<3 ovr Jill} eTtKpHodo^r/de rg 
o^Hodojii^ rov eavTov (iiov ^vA.a, r/ 
Xoprov, T} naXdiirjv, eTtiBv/dEiToo rrjv 
Tfiiepav KvpioVj kv xj eKadrov to 
epyov oTtoiov kdri to Ttvp doxtjud- 
6ei. Ei de ov8Ei<i naSapoi dnd ep- 
yaov T(Sv ditrj-y opevjiiev oov , qjoftsid- 
Qoa Tyv ijixepav EKaivrjv. — In Esa., 
c. 13, n. 262, p. 833, T. I. 



If any one, therefore, has not built 
upon the edifice of his life, wood, or hay, 
or stubble, let him desire the day of the 
Lord, in which the fire shall try every, 
man's work, of what sort it is. But if no 
one is free from forbidden works, let him 
fear that day. 



GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE. 



"TX-rfv ddBerrj uai padiaoi da- 
TtavGO/ierr/v, yrixa dv itvpi npiyrj- 
Tai Ta rf)j.£TEpa, -q naBaiprfTai. — 
Orat. 2, Ad eos qui, etc., p. 49, A., T. i. 



The Hght matter will be quickly con- 
sumed, when our actions shall be judged 
and purified by fire. 



AMBROSE, BISHOP OF MILAN. 



Nam et ceram urit ignis, et Hquescit, 
ut purgetur : et nos per ignem probamur. 

' Beatus qui habet partem in prima 
resurrectione ' ; isti enim sine judicio veni- 
unt ad gratiam : qui autem non veniunt ad 
primam resurrectionem, sed ad secundam 
reservantur, isti urentur, donee impleant 
tempora inter primam et secundam resur- 
rectionem : aut si non impleverint, diutius 
in supplicio permanebunt. — In Ps. i, n. 
48, 54, col, 947, 951, Pat. Lat. T. 14. 

'Igne nos examinasti,' dicit David. 
Ergo omnes igne examinabimur, — Igne 
ergo purgabunter filii Levi, igne Ezechiel, 
igne Daniel. Sed hi etsi per ignem ex- 
aminabuntur, dicent tamen : Transivimus 
per ignem et aquam. Alii in igne re- 
manebunt : illis rorabit ignis, ut Hebraeis 
pueris, qui incendio fornacis ardentis ob- 
jecti sunt ; ministros autem impietatis ul- 
tor ignis exuret. Vae mihi si opus meum 
arserit, et laboris hujus patiar detrimen- 
tum ! Et si salvos faciet Dominus servos 



For the fire burns wax. and it is 
melted that it may be purified : we also 
shall be proved by fire. 

Blessed is he who has a part in the 
first resurrection ; for these come to grace 
without judgment ; but they who come 
not to the first resurrection, but are re- 
served to the second, these shall be burnt 
until they fill up the time between the 
first and second resurrection : or if they 
shall not fill up the time, they shall re- 
main longer in punishment. 

'Thou hast examined us with fire,' 
David says. Therefore we shall all be 
examined with fire. — By fire, therefore, 
the sons of Levi shall be purged, by fire 
Ezechiel, by fire Daniel. But these, 
although they shall be examined by fire, 
shall say, nevertheless : We have passed 
through fire and water. Others shall re- 
main in the fire : the fire shall bedew them 
as it did the Hebrew children, who were 
cast into the flame of the fiery furnace ; 
but the avenging fire shall burn the min- 



372 



THE CATHOLIC FAITH. 



suos, salvi erimus per fidem, sic tamen 
salvi quasi per ignem ; et si non exurimur, 
tamen uremur. Quomodo tamen alii re- 
maneant in igne, alii pertranseant, alio 
loco nos docet Scriptura divina. Nempe 
in mare rubrum demersus populus Aegyp- 
tiorum, transivit autem populus Hebrae- 
orum ; Moyses pertransivit, praecipitatus 
Pharao : quoniam graviora eum peccata 
merserunt. — In Ps. 36, n. 26, col. 980, 
981. 



Si quidem post consummationem sae- 
culi missis angelis qui segregent bonos et 
malos, hoc futurum est baptisma : quando 
per caminum ignis iniquitas exuretur ; ut 
in regno Dei fulgeant justi sicut sol ipse 
in regno patris sui. Et si aliquis sanctus 
ut Petrus sit, ut Joannes, baptizatur hoc 
igni. — In Ps. 118, serm. 3, n. 15, col. 
1227, lb., T. 15. 

Omnes oportet per ignem probari qui- 
cumque ad paradisum redire desiderant ; 
non enim otiose scriptum est, quod ejectis 
Adam et Eva de paradisi sede, posuit 
Deus in exitu paradisi gladium ignem 
versatilem. Omnes oportet transire per 
flammas, sive ille Joannes Evangelista sit, 
quem ita dilexit Dominus, ut de eo diceret 
ad Petrum : Si eum volo manere quod ad 
te ? Tu me sequere. De morte ejus ali- 
qui dubitaverunt, de transitu per ignem 
dubitare non possumus ; quia in paradiso 
est, nee separatur a Christo. Sive ille sit 
Petrus, qui claves accepit regni coelorum, 
qui supra mare ambulavit, oportet ut dicat. 
' Transivimus per ignem et aquam, et in- 
duxisti nos in refrigerium.' Sed Joanni 
cito versabitur igneus gladius ; quia non 
invenitur in eo iniquitas quem dilexit 
aequitas. Si quid in eo vitii huinani fuit, 
charitas divina decoxit ; 'Alae ' enim ' ejus 
sicut alae ignis.' — lb., serm. 20, n. 12, 
col. 1487. 



isters of impiety. Woe is me if my work 
shall burn and I suffer the loss of this 
labor ! Although the Lord shall save His 
servants, we shall be saved by faith, yet 
thus saved as by fire ; and though we are 
not consumed, nevertheless we shall be 
burnt. Yet how some shall remain in the 
fire, and others pass through. Divine 
Scripture teaches us in another place. 
Namely, in the Red Sea the people of the 
Egyptians were sunk, but the people of 
the Hebrews passed over ; Moses passed 
over, Pharao was overthrown : for his 
heavier sins sunk him. 

After the end of the world, the angels 
being sent forth to sever the good from 
the bad, this baptism is to take place : 
when iniquity shall be consumed in a fur- 
nace of fire, that in the kingdom of God 
the just may shine as the sun himself in 
the kingdom of their father. And if any 
one be holy, as Peter, as John, he is bap- 
tised with this fire. 

It is necessary that all who desire to 
return to paradise should be proved by 
fire ; for it is not written to no purpose that 
Adam and Eve, having been ejected from 
the seat of paradise, God placed at the 
outlet of paradise a framing sword which 
turned every way. All must pass through 
the flames, whether he be John the Evan- 
gehst, whom our Lord so loved as to say 
of him to Peter : If I will that he remain, 
what is it to thee? Follow thou Me. 
Concerning his death, some have doubted ; 
concerning his passage through the fire, 
we cannot doubt ; for he is in paradise, 
nor is he separated from Christ. Or 
whether he be Peter, who received the 
keys of the kingdom of heaven, who 
walked upon the sea, he ought to say : 
We have passed through fire and water, 
and thou hast brought us into refresh- 
ment. But the flaming sword will be 
quickly turned by John ; for iniquity is 
not found in him whom Equity loved. If 
any human blemish was in him, divine 
love burnt it out : For her wings are as 
wings of fire. 



THE CATHOLIC FAITH. 



Z7?> 



ST. JEROME, A PRIEST 



Iccirco nunc dominus ad ignem judi- 
cium vocare se monstrat : ut uniuscujusque 
opus quale sit ignis probet, et impleatur 
illud quod scriptum est : Ambulate in 
lumine ignis vestri, et in flamma quam 
succendisti. — In Amos 7:4, p. 117. H., 
T. 5. 



For this reason now the Lord shows 
that He calls us to fiery judgment : that 
the fire may prove every man's work of 
what sort it is, and that that may be ful- 
filled which is written: Walk in the light 
of your fire, and in the flame which you 
have kindled. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Arguuntur autem in die judicii omnes 
qui non habent fundamentum quod est 
Christus : emendantur autem, id est pur- 
gantur, qui huic fundamento superaedifi- 
cant lignum, foenum, stipulam ; detrimen- 
tum enim patientur, sed salvi erunt, tan- 
quam per ignem. — In Ps, 6, n. 3, col. 92, 
Pat. Lat. T. 36. 

' Uniuscujusque opus quale sit ignis 
probabit': ignis tribulationis et tentatio- 
nis. Iste ignis multos martyres hie pro- 
bavit, omne autem genus humanum probat 
in fine. — In Ps. 29, serm. 2, n. 9, col. 
222. 

Neque in ira tua emendes me : ut in 
hac vita purges me, et talem me reddas, 
cui jam emendatorio igne non opus sit, 
propter illos qui salvi erunt, sic tamen 
quasi per ignem. Quare, nisi quia hie aedi- 
ficant supra fundamentum ligna, fenum, 
stipulam ? Aedificarent autem aurum, 
argentum, lapides pretiosos, et de utro- 
que igne securi essent ; non solum de illo 
aeterno qui in aeternum cruciaturus im- 
pios, sed etiam de illo qui emendabit eos 
cjui per ignem salvi erunt. — In Ps. 37, 
n. 3, col. 397. 

Salvus ergo eris, cum ardere coeperit 
quod aedificasti, sic tamen quasi per ig- 
nem. — In Ps. 80, n. 21, col. 1045, lb., 
T. 37. 

Ex his quae dicta sunt, videtur evi- 
dentius apparere in illo judicio quasdam 
quorumdam purgatorias poenas futuras. — 
De civ. Dei, L. 20, c. 25, col. 700, lb., 
T. 41. 



All they shall be accused in the day 
of judgment who have not the foundation 
which is Christ : but they are amended, 
that is, purged, who have built upon this 
foundation, wood, hay, stubble ; for they 
shall suffer loss, but shall be saved, as by 
fire. 

The fire shall try every man's work, 
of what sort it is : the fire of tribulation 
and trial. This fire has proved many 
Martyrs here, it shall prove the whole 
human race in the end. 

Neither correct me in Thine anger : 
that Thou mayest forgive me in this life, 
and render me such that there shall no 
longer be need of the correcting fire, which 
is for those who shall be saved, yet so as 
by fire. Wherefore, except because they 
here build upon the foundation wood, hay, 
stubble ? But they should have built gold, 
silver, precious stones, and thus they 
would have been secure from both fires ; 
not only from that eternal fire which shall 
torment |;he wicked eternally, but also 
from that which shall correct those who 
shall be saved by fire. 

Thou shalt be saved, therefore, when 
that shall begin to burn what thou hast 
built ; yet so as by fire. 

From these things w^hich are said, it 
seems to appear more evidently that there 
will be certain purgatorial pains in the 
case of some in that judgment. 



374 



THE CATHOLIC FAITH. 



RUFINUS, PRIEST OF AQUILEIA. 



Arguuntur in die judicii omnes qui 
non habent fundamentum Christum. — In 
Ps. 6 (op. dub.), n. 2, col. 664, Pat. Lat. 
T. 21. 



All are accused in the day of judg- 
ment who have not the foundation Christ. 



Century V. 



GAUDENTIUS, BISHOP OF BRESSE. 



Idcirco Dominus nunc et tribulatio- 
num et aegritudinum flagello castigat, ne 
in illo aliquid sordium futurus ignis in- 
veniat, sed ut per exiguas plagas brevis- 
simi temporis, ab omnibus purgatus macu- 
lis, securior ad aeternam migrare requiem 
mereatur. — Tract, in Scrip, praef., col. 46, 
C, T. 7, LaB. 



For this reason the Lord chastises 
him with the scourge of tribulation and 
sickness, that the future fire may find no 
defilement in him, but that by the trifling 
misfortunes of a brief space of time, being 
purged from all blemish, he may deserve 
to depart with more security to the eternal 
rest. 



CYRIL, BISHOP OF ALEXANDRIA. 



$ofjovfJ.ai £vvo(Sv TTJi r/fiepai 
kxEivrfi T<} (pojiepov ytcxi ddsKadrov 
diKa6r7jpiov, to firjpia to q)pix(28e'=,, 
Tov SinadTTJv toy dSsHadTor. $0- 
fjovjiiai TOV TtoTajuiov tov nvpoi, 

TOV TtpO TOV fdljj.iaTOi EHElVOV 6vp6- 

jusvoVf nai d<podpordTy HaTaxXd- 
Z^ovTa Ty cpkoyi, Tai rfKorrfinevai 
(jofKpaiai. — Hom. divers. Hom. 14, col. 
1072, B., Pat. Gr. T. 77. 



I fear, when I think of the fearful 
and impartial judgment of that day, the 
awful tribunal, the impartial judge. I 
fear the river of fire flowing before that 
tribunal, and boiling up sharp swords 
with the fierce flame. 



PAULINUS, BISHOP OF NOLA. 



Tribuat hie mihi Dominus, ut et in 
me pro me fiat ignis consumens. Ardeat 
hoc igne cor meum in lumen aeternum 
mihi, ne eodem ardeat anima mea in poe- 
nam perennem. In hoc enim igne revela- 
bitur dies Dei, et uniuscujusque nostrum 
opus quale sit ignis probabit. — Haec est 
domus ilia non manufacta, in qua si habi- 
temus iis operibus, quibus cives sanctorum 
fieri mereamur, non ardebit opus nostrum ; 
et ignis ille sapiens transeuntes nos per 
examen suum non severo ardore ambiet 
puniendos ; sed ut commendatos suscipi- 
ens, blando lambit attactu, ut possimus 
dicere transivimus per ignem et aquam. 



May the Lord grant me here, that for 
my sake a consuming fire be in me also. 
May my heart burn with this fire to my 
eternal light, lest by the same my soul 
burn to everlasting punishment. For in 
this fire shall the day of God be revealed, 
and the fire shall try the work of each one 
of us, of what sort it is. — This is that 
house not made with hands, in which, if 
we dwell with those works by which we 
deserve to be made citizens with the saints, 
our work shall not burn , and that wise 
fire, upon our passing through its exam- 
ination, shall surround us with no severe 
heat of punishment ; but receiving us as 



THE CATHOLIC FAITH. 



375 



et induxisti nos in refrigerium. — Ep. 28 
Severo, col. 309, 310, BB., Pat. Lat. T. 
61. 

Opus per omne curret ignis arbiter, 
Quod non cremarit flamma, sed proba- 

verit, 
Illud perenni praemio pensabitur. 
Qui concremanda gesserit, damnum feret, 
Sed ipse salvus evolabit ignibus. 
Tamen subusti corporis signis miser 
Vitam tenebit, non tenebit gloriam. 

— Poem vii, col. 499, CD., lb. 



commended to itself, it will lick us with a 
gentle touch, so that we can say : We have 
passed through fire and water, and Thou 
hast brought us into refreshment. 

The examining fire shall run through 
every work ; what the flame shall not burn 
but prove, that shall be requited with an 
eternal reward. Whoso shall bring things 
to be burnt, shall suffer loss, but he him- 
self shall fly out from the fire safe. Yet, 
miserable man, he shall retain life with 
the signs of a scorched body ; he shall not 
have glory. 



Century VI. 

CAESARIUS, BISHOP OF ARLES. 



Multi sunt qui lectionem istam male 
intelligentes falsa securitate decipiuntur, 
dum credunt quod si supra fundamentum 
Christi capitalia crimina aedificent, peccata 
ipsa per ignem transitorium possint pur- 
gari, et ipsi postea ad vitam perpetuam 
pervenire. Intellectus iste, fratres cha- 
rissimi, corrigendus est ; quia ipsi se sedu- 
cunt qui taliter sibi blandiuntur. Illo 
enim transitorio igne, de quo dixit Apos- 
tolus, Ipse autem salvus erit, sic tamen 
quais per ignem, non captitalia sed minuta 
peccata purgatur. 

Ita peccata ipsa in hoc saeculo pur- 
gantur, ut in futuro ille ignis purgatorius 
aut non inveniat quod exurat. 

Sed dicit aliquis : Non pertinet ad me 
quamdiu moras habeam, si tamen ad vitam 
aeternam porrexero. Nemo hoc dicat, 
fratres charissimi, quia ille purgatorius 
ignis durior erit, quam quidquid potest in 
hoc saeculo poenarum aut cogitari aut 
videri, aut sentiri. Et cum de die judicii 
scriptum sit quod erit dies unus tanquam 
mille anni, et mille anni tanquam dies 
unus ; unde scit unusquisque utrum diebus 
aut mensibus, an forte etiam et annis per 
ilium ignem sit transiturus ? — Serm. 104 
in I Cor., n. i, 4, 5, col. 1946, 1947, 1948, 
Pat. Lat. T. 39, Op. Augustin. 



There are many who, incorrectly un- 
derstanding this passage, are deceived with 
a false security, while they believe that if 
they build upon the foundation of Christ 
capital sins, the sins themselves can be 
purged by the transitory fire, and they 
afterwards can come to perpetual Hfe. 
This understanding, dear brethren, must 
be corrected ; seeing they deceive them- 
selves, who in this way flatter themselves. 
For by that transitory fire, of which the 
Apostle said : But he shall be saved, yet 
so as by fire, not capital, but minute sins 
are purged. 

Thus sins themselves are purged in 
this. world, that in the future that purga- 
torial fire may either find nothing, or, at 
most, find but little to consume. 

But someone says : It matters not to 
me how long I am delayed, if yet I shall 
reach life eternal. Let no one say this, 
dear brethren, for that purgatorial fire will 
be fiercer than any punishment that can 
be imagined, seen, or felt in this world. 
And since it is written of the day of judg- 
ment that one day shall be as a thousand 
years, and a thousand years as one day ; 
whence does any one know whether he 
shall be passing through that fire for days, 
or months, or perchance for years even ? 



o/ 



THE CATHOLIC FAITH. 



PRIMASIUS, BISHOP OF ADRUMETUM. 



Id est, examinatio judicii, vel praesens 
tribulatio quae igni frequentissime com- 
paratur. — In i Cor. i, col. 514, A., Pat. 
Lat. T. 68. 



That is, the examination of the judg- 
ment, or the present tribulation, which is 
very frequently compared to fire. 



Century VII. 
ELIGIUS, BISHOP OF NOYON. 



Duo namque judicia in Sanctis Scrip- 
turis legimus : unum per aquam in diluvio 
quod praefiguravit baptismum quo ab om- 
nibus peccatis mundati sumus ; et aliud 
quod futurum est per ignem, quando 
veniet Deus ad judicium, de quo Psalm- 
ista ait : ' Deus manifeste veniet, Deus 
noster et non silebit, ignis in conspectu 
ejus ardebit, et in circutu ejus tempestas 
valida ; ut tempestas examinet quos ignis 
exuret. Mundemus nos ab omni inqui- 
namento carnis ac spiritus, nee ab aeterno, 
quod absit, nee ab illo igne transitorio 
exuramur ; de quo igne judicii Dei, Apos- 
tolus ait : ' Uniuscujusque opus quale sit, 
ignis probabit,' quod de igne purgatorio 
eum dixisse non est dubitandum. Quem 
ignem aliter impii sentient, aliter sancti, 
aliter justi. Impii siquidem deillius ignis 
cruciatu ad perpetuas ignium flammas 
detrudentur ; sancti vero qui sine omni 
peccatorum macula in corporibus suis re- 
surgent, quia 'super fundamentum,' quod 
Christus est, ' aurum, argenturn et lapides 
pretiosas,' id est, sensum fidei lucidum, 
eloquium salutis clarum, et opera pretiosa 
aedificaverunt, tanta facultate illi igni 
praevalebunt quanta integritate fidei et 
dilectionis Christi in hac vita custodierint 
praecepta. Erunt ergo quidem justi min- 
utis quibusdam peccatis obnoxii, qui aedi- 
ficaverunt supra fundamentum quod est 
Christus, ' foenum, ligna, stipulum,' quae 
significant levium peccatorum diversita- 
tem, a quibus non digne adhuc expurgati 
in\-enientur. Illo quoque transitorio igne, 
et toto extremi judicii die completo, unus- 
quisque secundum modum meritorum, aut 
damnabitur, aut coronabitur. Ilium ergo 



For we read of two judgments in the 
Holy Scriptures : one by water in the 
deluge which prefigured baptism, whereby 
we are purified from all sins ; and the 
other which will be by fire, when God 
shall come to judgment, of whom the 
Psalmist says : God shall come manifestly, 
our God, and shall not keep silence, fire 
shall burn in His sight, and round about 
Him shall be a mighty tempest ; that the 
tempest may examine those whom the 
fire burns. Let us cleanse ourselves from 
all iniquity of the flesh and spirit, that we 
may not be burnt by that eternal fire, 
which God forbid ! nor by that transitory 
fire ; of which fire of the judgment of God, 
the Apostle says : The fire shall try every 
man's work, of what sort it is. We can- 
not doubt but that he said this of the pur- 
gatorial fire. This fire the impious feel 
in one way, the saints and just in quite 
another. The impious from the torture 
of this fire are thrust down to the perpet- 
ual flames of fire ; but the saints, who 
shall rise again without any spot of sin in 
their bodies, because they have built upon 
the foundation, which is Christ, gold, 
silver and precious stones, that is a lucid 
perception of faith, a clear declaration of 
salvation, and precious works, will pre- 
vail by as much power over that fire, by 
so much as in this life, by the integrity of 
their faith and love of Christ, they have 
kept His commandments. Therefore the 
just even will be subject to some minute 
sins, who have built upon the founda- 
tion which is Christ, hay, wood, stubble, 
which signify a diversity of light sins, 
from which they shall not be found as yet 



THE CATHOLIC FAITH. 



:->7 



diem, fratres Charissimi, tota intentione 
cogitemur, vitam corrigamus, mores mute- 
mus, mala tentantia resistendo vincamus, 
perpetrata autem fletibus puniamus. — 
Hom. 8, col. 6i8, 619, DAB., Pat. Lat. 
T. 87. 



properly purged. That transitory fire 
also, and the whole day of the last judg- 
ment being finished, every one shall be 
damned or crowned according to the 
measure of his deserts. That day, there- 
fore, dear brethren, let us meditate upon 
with our whole attention, let us correct 
our life, let us change our morals, let us 
overcome our temptations by resistance, 
but those things which we have com- 
mitted let us punish with tears. 



Century VIII. 



VENERABLE BEDE, PRIEST. 



Constat eos utpote in terra positos 
igni circumdatos judicis expectare senten- 
tiam : sed an illo urantur qui non per 
ilium castigandi, sed aeterno potius sunt 
igne damnandi, quis praejudicare audeat ? 
Namque aliquos electorum eo purgari a 
levioribus quibusdam admissis, et beatus 
Augustinus in libro de Civitate Dei viges- 
imo, ex prophetarum dictis intelligit, et 
sanctus Papa Gregorius in Homilia Evan- 
gelii exponens illud Psalmographi : Ignis 
in conspectu ejus ardebit et in circuitu ejus 
tempestas valida : districtionem quippe in- 
quit tantae justitiae, tempestas ignisque 
comitantur, quia tempestas examinat, quos 
ignis exurat. — De temp, rat., c. 70, de 
die judicii, p. 338, 339, T. 6. 



It is evident that they, as placed upon 
earth and surrounded by fire, await the 
sentence of the judge : but whether they 
shall be burnt by that fire, who are not to 
be chastised by it, but rather are to be 
condemned to eternal fire, who shall dare 
prejudge ? For that some of the elect are 
purged by it from certain light sins which 
they have committed, the blessed Augus- 
tine also, in the twentieth book of the City 
of our God, understands from the words 
of the Prophet and the holy Pope Gregor\- 
in his Homilies on the Gospel, expound- 
ing that passage of the Psalmist : A fire 
shall burn in His sight, and round about 
Him shall be a mighty tempest : the tem- 
pest and fire, he says, accompany the 
severity of so great a judgment, because 
the tempest examines whom the fire burns. 



TOHN OF DAMASCUS, A PRIEST. 



^Aito rcSr juaXXovroor avrov<s q)0- 
fif.i, rr/y de i^juefjav avroii kxEivt/v 
jiir/rvoov ri}v (pof:i8pdv, rr/v tov 
Seiov 8iKaiGOT7jpiov, Kcxh' rjy xaha- 
Cujuevov TOV Hfjirov', Ttoraj.io'i ejii- 
TtfjodBsr avTov e'iXxei Ttvpoi. — InEp. 
Pauli ex interp. Jo. Chrysost. in i Cor. 3, 
p. 71, E., T. 2. 



He terrifies thern by the future, mak- 
ing mention to them of that terrible day 
of the judgment of God, in which, while 
the Judge sits, a river of fire flows before 
Him. 



Z7^ 



THE CATHOLIC FAITH. 



FLACCUS ALCUINUS, ABBOT. 



De igne diei judicii Apostolus ait : 
Uniuscujusque opus quale sit, ignis de- 
clarabit. De igne purgatorio hoc eum 
dixisse non est dubitandum, quem ignem 
aliter impii sentient, aliter sancti, aliter 
justi. — Sunt ergo quidam justi minutis 
quibusdam peccatis obnoxii, quia aedifica- 
verunt supra fundamentum, quod est 
Christus, fenum, ligna, stipulas, quae illius 
ignis ardore purgantur, a quibus mun- 
dati, aeternae felicitatis digni efficientur 
gloria. Illoque transiorio igne, et toto 
extremi diei judicio completo dividentur 
duae congregationes, sanctorum et impi- 
orum ; una Christi, altera diaboli ; etc. — 
Quoniam utique extremi judicii ventila- 
brum discernit frumentum a paleis ; unus- 
quisque secundum modum meritorum aut 
damnabitur, aut coronabitur. — De fide S. 
Trinitatis, c. 21, col. 53, ABC, Pat. Lat. 
T. loi. 



Of the fire of the day of judgment 
the Apostle says: The fire shall declare 
every man's work, of what sort it is. We 
cannot doubt but that he said this of that 
purgatorial fire, which fire the impious 
will feel in one way, the saints and just 
in quite another. — There are, therefore, 
some just persons subject to certain min- 
ute sins, because they have built upon 
the foundation, which is Christ, hay, 
wood, stubble, which are purged by the 
heat of that fire ; purified from which 
things, they shall be made worthy of the 
glory of eternal bliss. And when that 
transitory fire, and the whole judgment of 
the last day is finished, the two congrega- 
tions, one of Christ, the other of the devil, 
shall be divided. — For the fan of the last 
judgment separates the grain from the 
chaff ; every man shall be damned or 
crowned according to the measure of his 
merits. 



Century IX. 



SEDULIUS SCOTUS. 



Sed examinationem judicii igni voluit 
comparare juxta consuetudinem Scriptu- 
rarum. Sic tamen quasi ger ignem. Quia 
igne purgatorio judicii probatur. — In i 
Cor. 3, col. 134, Pat. Lat. T. 103. 



But he wished to compare the exam- 
ination of the judgment to fire, according 
to the custom of the Scriptures. Yet so 
as by fire. For he is proved by the pur- 
gatorial fire of the judgment. 



WALAFRIDUS STRABO, MONK OF FULDA. 



Ignis vero extremi judicii tamdiu du- 
rabit, quousque purgati sint qui salvandi 
erunt. ' Ignis probabit. ' Duos ignes 
futuros legimus. Unum aeternum, quo 
aeternaliter punientur reprobi, qui sequi- 
tur judicium. Alterum qui praecedet, quo 
exuritur facies mundi hujus, qui emenda- 
bit eos qui superaedificaverunt lignum, 
fenum, stipulam. Qui autem aurum, 
argentum, lapides pretiosos, de utroque 
igne securi sunt. — In i Cor. 3, col. 523, 
CD., Pat. Lat. T. 114. 



But the fire of the last judgment will 
endure until they be purged who shall be 
saved. 'The fire shall prove.' We read 
of two fires in the future. One, which is 
is eternal, which follows the judgment, 
whereby the wicked shall be punished 
eternally. The other, which precedes it, 
by which the face of this world is burnt, 
which shall emend those who have built 
upon the foundation wood, hay, stubble. 
But they who have built gold, silver, pre- 
cious stones, are secure from each fire. 



TIIK (.ATHOLU' KAiril. 



379 



In die judicii ' arguuntur,' id est, ac- 
CLisantur omnes, (]ui non liabent funda- 
mentum quod est Christus. ' C'orripiun- 
tur' auteni, id est purgantur cjui huic 
fundamento superaediticarunt ligna, fe- 
num, stipulam, et tanien salvi erunt quasi 
per ignem. — In Ps. 6 : 2, col. 762, B., 
lb. 



In the day of judgment all 'are cen- 
sured,' that is, accused, who have not the 
foundation which is Christ. 15ut ' they 
are tried,' that is, purged, who have built 
upon this foundation wood, hay, stubble, 
and yet they shall be saved as by fire. 



HAYMO, BISHOP OF HALBERSTADT. 



'Dies enim Domini declarabit,' id 
est dies judicii et vindictae Domini mani- 
festabit omnia opera hominum, 'quia in 
igne revelabitur,' id est cum igne demon- 
strabitur ipsa dies. — In i Cor. 3, col. 526, 
B., Pat. Lat. T. 117. 



' P'or the day of the I>ord shall de- 
clare it,' that is, the day of judgment and 
vengeance of the Lord shall make mani- 
fest every work of men, ' because it shall 
be revealed in fire,' that is, the day itself 
shall be demonstrated in fire. 



RABANUS MAURUS, ARCHBISHOP OF MENTZ. 



' Uniuscujusque opus quale sit, ignis 
probabit.' Ignis nempe tribulationis et 
tentationis ; iste ignis multos probavit hie 
martyres, omne autem genus humanum 
in fine. — (Ex Augustino.) Tale aliquid 
etiam post banc vitam fieri incredibile non 
est, et utrum ita sit quaeri potest : et aut 
inveniri, aut latere, nonnullos fideles per 
ignem quemdam purgatorium, quanto 
magis minusve bona pereuntia dilexerunt, 
tanto tardius citiusque salvari. — Quia quos 
ignis spiritalis in praesenti tempore non 
examinat, in futuro judicio per ignem pro- 
babit. — In I Cor. 3, col. 35, B., Pat. Lat. 
T. 112. 



The fire shall try every man's work, 
of what sort it is. Namely, the fire of 
tribulation and temptation. This fire has 
tried many Martyrs here, but shall try the 
whole human race in the end.- — (Cited 
from Augustine.) That some such thing 
as this should take place after this life, is 
not incredible, and whether it be so is a 
matter of question : and it may be found 
or may not, that some of the faithful are 
saved through a certain purgatorial fire 
more slowly or quickly, according as they 
had greater or less love for the good 
things which perish. — Because whom the 
spiritual fire does not examine in the 
present time, it will try in the future judg- 
ment by fire. 



Century XL 

CLERIC, ARCHBISHOP OE YORK. 

He who builds such a work in God's Church, the fire on doomsday 
may not consume his building, because the fire will not hurt the good, 
though it torment the unrighteous. Gold, and silver, and precious 
stones are tried in fire, but yet they are not consumed by the fire. So 
also those who have good w^orks will suffer no torment in the broad fire 
that will pass over all the world, but they will go through that fire to 
Christ without any hurt, as if they went in the sunbeams. — Serm. in 
dedic. Eccles., p. 589, 591, vol. ii. 



,8o 



THE CATHOLIC FAITH. 



LANFRANC, ARCHBISHOP OF CANTERBURY. 

'Quasi per ignem.' Ignis extremi 'As by fire.' The fire of Ihe last 

judicii tamdiu durabit quousque purgati judgment shall endure until all shall be 

sint qui salvandi sunt. — In i Cor. 3, p. purged who are to be saved. 
49. 

THEOPHYLACTUS, ARCHBISHOP OF ACRIDA. 

'Hjuepcry uhv, rrfv rrji %/jz(?£(a5 He means the day of judgment. 

cpr,6iv. — In i Cor. 3:13, p. 138, T. 2. 

Century XII. 

GK C U M E N I U S . 



'H yap rmepa drfXaodai. ^Hjuepav 
q)7j6i rr/v ri]~ Kiji6e.G0^. Ev Ttvpi de 
XiyEi rd epya diroxXvitn 6Qaiy 
T0VTe6ri qjavf=pd yiredQaiy ditoia 
T7JV qjvoiv edrivy dpa X/ji;(jJ?, %. r.X. 
— In I Cor. 3, p. 442, C. 



For the day shall declare it. He 
means the day of judgment. But in fire, 
he says, the works shall be revealed, that 
is, it shall be made manifest of what nature 
they are, whether gold, etc. 



RUPERT, ABBOT OF DUYTZ. 



Quid enim ex hujusmodi dictis col- 
ligimus, nisi ad hoc flammeum gladium 
atque versatilem ante paradisum esse 
collocatum, ut quicumque deinceps ad- 
mittendi sunt illuc transeat per examina- 
torium ignem. — Et, sicut horum [auri 
argenti] alia aliis facilius vel difficilius 
igni consummuntur, ita quique nostrum 
pro diversitate peccatorum, alii citius, alii 
tardius purgati, paradisi felicitatem ingre- 
dientur. — De Trinit. et oper. ejus, in 
Gen., L. 3, c. 32, col. 319, Pat. Lat. T. 
167. 



For what do we gather from such 
sayings, except that for this purpose a 
flaming and versatile sword is placed be- 
fore paradise, that those who are thereafter 
to be admitted thither may pass through 
the examining fire. — And as some of these 
(gold, silver, etc.) are more easily or with 
greater difficulty consumed by the fire, so 
some of us, more quickly or slowly purged, 
according to the diversity of our sins, shall 
enter into the bliss of paradise. 



HERVEUS, MONK OF DOLE. 



* Dies enim Domini' hoc * declarabit.' 
Dies judicii vocatur dies Domini. — Salvus 
quidem erit, sed tamen poenam ignis pati- 
atur, ut per ignem purgatus fiat salvus, et 
non sicut perditi aeterno igne in perpetuum 
torqueatur. — In i Cor. 3, col. 842, A., 
Pat. Lat. T. 181. 



For the day of the Lord shall declare 
it. The day of judgment is called the day 
of the Lord. — He shall be saved indeed, 
but yet shall suffer the punishment of fire, 
that he may be saved, being purged, and 
not, as the lost, be tormented forever in 
everlasting fire. 



THE CATHOLIC FAITH. 35 1 

THEOPHANES CERAMEUS, BISHOP OF TAORMINA. 

Ovroo'i iv T^i 7ta\iyyF.VE6iXjT(^v Thus in the resurrection, when our 

ffjyGoy i}^.(^v dixrjy fiorpvoor rep works, Hke clusters of grapes, shall be 

d Kt)j.cx6TiKcS itvfji TeOevTCiny ojS tv cast into the probatory fire, as in the wine 

Xr/vcp, xard8riXo<-> ?/ yersipyia fxdd- press, every one's husbandry shall be made 

rov ylvETiXi. — Horn, i de indie, sive an manifest, 
princip., col. 153, A., Pat. Gr. T. 132. 



Chapter VI. 
Latk Origin of the Roman Doctrine of Purgatory. 

St. Augustine is the first among the ancients who seems to have 
entertained an opinion concerning Purgatory analogous to the behef 
now held in the Church of Rome. Rabanus Maurus, citing the passage 
given below, appears to consider Augustine as referring to the fire at 
the Judgment Day. At any rate, the Saint is very cautious in express- 
ing himself, and says that it is not impossible that there may be such a 
place. In reviewing the numerous testimonies from St. Augustine, cited 
in the preceding chapters, it seems improbable that he actually believed 
in a Purgatory such as is now held by the Church of Rome. At best, 
he merely thought it not impossible that there should be such a place 
before the Judgment, and left it an open question. Had this doctrine 
always existed in the Church, he would not have spoken so hesitatingly 
and doubtfully about it, but would have defended it with his accustomed 
power and vigor. 

There is a passage in the Dialogues of Gregory the Great, wherein 
he speaks, though not very positively, of a Purgatorial fire, and in the 
next chapter intimates that this dogma had been but lately revealed, 
now that the end of the world was drawing near. But what he says 
here is in flat contradiction with what he says in his Moral, in Job, 
L. 8, c. 15. cited on page 344, where he tells us that at death either a 
good or a bad angel seizes the soul and assigns it without any further 
change to its proper place for all eternity. Some regard these Dialogues 
as spurious, inasmuch as in many places they contradict the doctrines 
contained in the genuine works of that Saint, and abound with fables 
and stories unworthy of so great a man. 

The belief in Purgatory was propagated and extended in great 
measure by means of revelations and visions. Even in the twelfth 
century many good Catholics doubted the existence of Purgatory, as 
may be seen from Otto, Bishop of Frisinghen, and other writers of that 



;82 



THE CATHOIJC FAITH. 



age. Fisher, Bishop of Rochester, who is regarded as a Martyr by 
Roman Cathohcs, acknowledges that in the ancient Church Purgatory 
was rarely or never mentioned, and that it is of late origin. Other 
eminent Roman Catholics agree with him in this and that this dogma 
cannot be proved from the Scriptures. 



Century IV. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Ignis enim, de quo eo loco est locutus 
Apostolus, talis debet intelligi, ut ambo 
per eum transeant ; id est, et qui aedificet 
super hoc fundamentum, aurum, argen- 
tum, lapides pretiosos, et qui aedificat 
ligna fenum et stipulam. Cum enim hoc 
dixisset, adjunxit : Uniuscujusque opus 
quale sit, ignis probabit. Si cujus opus 
permanserit, etc. — Non ergo unius eorum, 
sed utriusque opus ignis probabit. 

Tale aliquid etiam post hanc vitam 
fieri incredibile non est, et utruni ita sit, 
quaeri potest : et aut inveneri, aut latere, 
nonnullos fideles per ignem quemdam 
purgatorium, quanto magis minusve bona 
pereuntia dilexerunt, tanto tardius citius- 
que salvari. — Enchirid. de fid. spe, etc., 
c. 68, 69, col. 264, 265, Pat. Lat. T. 40. 

Quisquis igitur cupit poenas evadere 
sempiternas, non solum baptizetur, verum 
etiam justificetur in Christo, ac sic vere 
transeat a diabolo ad Christum. Purga- 
torias autem poenas nullas futuras opine- 
tur, nisi ante illud ultimum tremendumque 
judicium. Nequaquam tamen negandum 
est, etiam ipsum aeternum ignem pro 
diversitate meritorum quamvis malorum 
aliis leviorem, aliis futurum graviorem, 
sive ipsius vis atque ardor pro poena digna 
cujusque varietur, sive ipse aequaliter ar- 
deat, sed non aequali molestia sentiatur. 
— De civ. Dei, L. 21, c. 16, col. 731, lb., 
T. 41. 

Post istius sane corporis mortem, do- 
nee ad ilium veniatur, qui post resurrec- 



For the fire of which the Apostle 
speaks in that place, ought to be under- 
stood as such, that both shall pass through 
it ; that is, both he who builds upon this 
foundation gold, silver, precious stones ; 
and he who builds wood, hay, and stub- 
ble. For when he had said this, he added : 
The fire shall try every man's work, of 
what sort it is. If any man's work re- 
main, etc. — Therefore the fire shall try 
the work, not of one of them, but of both. 

That some such thing as this should 
take place even after this life, is not in- 
credible, and whether it be so is a matter 
of question : and it may be found, and it 
may not, that some of the faithful are 
saved through a certain purgatorial fire 
more slowly or quickly, according as they 
have had greater or less love for perish- 
able goods. 

Whosoever, therefore, desires to escape 
eternal punishments, let him not only be 
baptized, but also justified in Christ, and 
thus he shall truly pass from the devil to 
Christ. But let it be supposed that there 
will be no future purgatorial punishments 
before that last and terrible judgment. 
Yet it must by no means be denied that 
that eternal fire itself will be more gentle 
to some and severer to others in propor- 
tion to the diversity of merits, though they 
be evil, whether its power and ardor be 
varied in accordance with the punishment 
which each one deserves, or whether it 
burns equally, but be not felt with equal 
severity. 

After the death of this body, until the 
arrival of that last day which shall be of 



THE CATHOLIC FAITH. 



3». 



tionem corporum futurus est damnationis 
et remunerationis ultimus dies, si hoc tem- 
poris intervallo spiritus defunctorum ejus- 
modi ignem dicuntur perpeti, quern non 
sentiant illi qui non habuerunt tales mores 
et amores in hujus corporis vita, ut eorum 
ligna, fenum, stipula consumatur ; alii 
vero sentiant qui ejusmodi secum aedificia 
portaverunt, sive ibi tantum, sive et hie et 
ibi, sive idio hie ut non ibi, saecularia, 
quamvis a damnatione venalia concreman- 
tem ignem transitoriae tribulationis inveni- 
ant, non redarguo, quia forsitan verum 
est. — lb., L. 21, c. 26, n. 4, col. 745. 



Sed si nulla remitterentur in judicio 
illo novissimo, puto quod Dominus non 
dixisset de quodam peccato, Non remit- 
teretur neque in hoc saeculo, neque in 
futuro. — De qua re, quoniam profun- 
dissma quaestio est, non est modo prae- 
cipitanda sententia. — Contr. Jul., L. 6, 
c. 15, n. 45, col. 848, lb., T. 44. 

Index Expurgatorius Hispanus. 
— Ex Indice Op. Aug. Basil. 1556, dele 
sequentia. Purgatorious ignis post banc 
vitam, an sit, dubitat Augustinus. — Pur- 
gatorium post banc esse vitam incredibile 
non est, sed utrum .sit, quaeri potest. — 
Page 50. 



damnation and retribution, after the resur- 
rection of the bodies, if during this inter- 
val of time the spirits of the dead are said 
to suffer fire of this kind, which they do 
not perceive who did not have such morals 
and passions in the life of this body, that 
their wood, hay, and stubble can be con- 
sumed ; while others perceive it, who have 
carried with them such worldly edifices,- 
whether there only, whether both here and 
there, whether therefore here that not 
there, they find the fire of transitory tribu- 
lation burning those secular affections 
which are pardoned from damnation, I do 
not contradict it, because perhaps it is 
true. 

But if no sins were to be remitted in 
that last judgment, I think the Lord would 
not have said of a certain sin that it shall 
be forgiven neither in this world nor in 
the world to come. — Concerning this 
thing, seeing that the question is a most 
profound one, an opinion must not now 
be formed in haste. 

From the Index of the Works of' 
Augustine, Basil. 1556, remove the follow- 
ing : Whether there is a purgatorial fire 
after this life, Augustine doubts. — It is 
not incredible that there is a Purgatory 
after this life, but whether it is, is a matter 
of question. 



De oct. Dulc. quaest., qu. 2, n. 4, col. 158, lb., T. 40 ; De civ. Dei; 
L. 21. c. 13, 16, col. 727, 728, 730, lb., T. 41. 



Century VI. 



SEVERIANUS BOETHIUS. 



Sed quaeso, inquam, te, nullane ani- 
marum supplicia post defunctum morte 
corpus relinquis ? Et magna quidem, in- 
quit, quorum alia poenali acerbitate, alia 
vero purgatoria dementia exerceri puto. — 
De consolat. Philosoph., L. 4, Pros. 4, 
col. S06, Pat. Lat. T. 63. 



But, I pray, say I, do you have no 
punishments for souls after that the body 
is defunct by death ? Yes, indeed, great 
ones, he says ; some of these souls, I 
think, are exercised with fierce punish- 
ment, but others with purgatorial clem- 
ency. 



3^4 



THE CATHOLIC FAITH. 



GREGORY THE GREAT, BISHOP OF ROME. 



Sed tamen de quibusdam levibus cul- 
pis esse ante judicium purgatorius ignis 
credendus est. — Quamvis hoc de igne 
tribulationis in hac nobis vita adhibito 
possit intelligi, tamen si quis hoc de igne 
futurae purgationis accipiat, pensandum 
soUicite est. 

Petr. — Quid hoc est, quaeso, quod 
in his extremis temporibus tam multa de 
animabus clarescunt, quae ante latuerunt : 
ita ut apertis revelationibus atque osten- 
sionibus venturum saeculum inferre se 
nobis atque aperire videatur ? — Dialog. , 
L. 4, c. 39, 40, col. 441, 445, T. 2. 



But yet we must beheve that there is 
a purgatorial fire before the judgment, for 
certain light faults. — Although this can be 
understood of the fire of tribulation ap- 
plied to us in this life, yet if any one 
understand this of the fire of a future 
Purgatory, it is to be carefully considered. 

Peter. — Why is it, I pray, that in 
these last times so many things begin to 
be clear about souls, which were before 
hidden : so that by open revelations and 
disclosures, the coming age seems to press 
itself upon us and open before us ? 



Century XI. 

IVO, BISHOP OF CHARTRES. 



Nos igitur tam communium quam 
privatorum beneficiorum non immemores, 
excellentiae vestrae preces devote suscipi- 
mus, et pro anima fratris vestri religiosi 
regis, quod peccatis nostris exigentibus 
parum est, devotas Deo preces effundi- 
mus, quamvis animam ejus in sinu Abra- 
hae collocatam, si vita ejus ita se habuit 
ut dicitur indubitanter confidamus. Sed, 
quia incertus est status animarum post 
animal, non videtur otiosum si pro his 
intercedimus, qui jam requie perfruntur, 
ut eorum requies augeatur, et pro his qui 
locis purgotoriis deputati sunt ut fidelium 
orationibus indulgentiam consequantur. — 
Ep. 174, Pars 2, col. 177, Pat. Lat. T. 
162. 



We therefore, not unmindful of bene- 
fits, both in common and in private, de- 
voutly receive the prayers of Your Excel- 
lency, and for the soul of your brother, a 
religious king, pour out devout prayers to 
God, which is too httle by reason of our 
pressing sins, although without any doubt 
we trust that his soul is placed in Abra- 
ham's bosom, if his life was such as it is 
reported to have been. But because the 
state of souls after this life is uncertain, it 
does not seem an idle act if we intercede 
for those who already enjoy rest, that their 
rest may be increased, and for those who 
are alloted to purgatorial places, that by 
the prayers of the faithful they may obtain 
indulo;eace. 



Century XII. 

OTTO, BISHOP OF FRISINGHEN. 



Esse quippe apud inferos locum pur- 
gatorium, in quo salvandi vel tenebris tan- 
tum afficiantur, vel expiationis igne deco- 
quantur. Quidam asserunt, juxta illud 
patriarchae. — Chron., L. 8, c. 26, fol. 99, 
col. 2. 



That there is a place of Purgatory 
among the infernal regions, wherein such 
as are to be saved are either affected with 
darkness only, or are roasted with the 
fire of expiation, some do assert, accord- 
ing to that saying of the Patriarch : I will 
go down into hell, mourning. 



THK CATHOLIC FAITII. 



.85 



THE CLERGY OK PISA. 



Sunt enim apud nos, qui, ceu des- 
perantes dicant mortuis fidelibus neque 
orationes, neque eleemosynas, neque den- 
ique sacrificia conferre. — Ep. Hugoni, p. 
1308, T. 2, Mon. S. Patr. 



For there are among us some who, as 
if in despair, say that neither prayers, nor 
alms, nor, in short, sacrifices help the 
faithful dead. 



Century XIII. 

ALBERT THE GREAT, BISHOP OF RAITSBON. 



Delet autera gratia finalis peccatum 
veniale in ipsa dissolutione corporis. — 
Hoc ab antiquis dictum est, sed nunc 
communiter tenetur, quod peccatum veni- 
ale cum hinc deferatur, a multis etiam 
quantum ad culpam in purgatorio purga- 
tur : etc. — Theol. verit., L. 3, c. 15, p. 
60, T. 13, Pars 2. 



But final grace destroys venial sin in 
the very dissolution of the body. — This 
was said by the ancients, but now it is 
commonly held that venial sin, when it is 
carried hence, in the case of many, so far 
as fault is concerned, is purified in Purga- 
torv. 



Century XVI. 
JOHN FISHER, BISHOP OF ROCHESTER. 



Nemo certe (ut ad negotium nostrum 
redeamus) jam dubitat orthodoxus, an pur- 
gatorium sit, de quo tamen apud priscos 
illos, nulla vel quam rarissima fiebat men- 
tio. Sed et Graecis ad hue usque diem, 
non est creditum purgatorium esse. Legat 
qui velit Graecorum veterum commenta- 
rios, et nullum quantum opinor, aut quam 
rarissimum de purgatorio sermonem in- 
veniet. Sed neque Latini, simul omnes 
ac sensim, hujus rei veritatem concepe- 
runt. Neque tam necessaria fuit, sive 
purgatorii, sive indulgentiarum fides in 
primitiva ecclesia, atque nunc est. — Quam- 
diu nulla fuerat de purgatorio cura, nemo 
quaesivit indulgentias. Nam ex illo pen- 
det omnis indulgentiarum existimatio. Si 
toUas purgatorium, quorsum indulgentiis 
opus erit? His enim, si nullum fuerit 
purgatorium, nihil indigebimus. Contem- 
plantes igitur aliquamdiu purgatorium in- 
cognitum fuisse, deinde quibusdam pede- 
tentim, partim ex revelationibus, partim 
ex scripturis fuisse creditum, atque ita 
tandem generatim ejus fidem ab ortho- 
doxa Ecclesia fuisse receptissimam, facil- 



Surely no orthodox person doubts 
now, to return to our subject, whether 
there is a Purgatory, yet among those 
ancients there was no mention made of it. 
or extremely rarely. But by the Greeks, 
even to the present day, it is not believed 
that there is a Purgatory. Let any one 
read who will the Commentaries of the 
ancient Greeks, and he will find no men- 
tion of Purgatory, if I mistake not, or at 
any rate rare. Nor yet did the Latins all 
at once and not rather gradually receive 
the truth of this matter. Neither was a 
belief, either in Purgatory or Indulgences, 
so very necessary in the primitive Church 
as it is now. — As long as there was no 
care about Purgatory, no one sought after 
Indulgences. If you take away Purga- 
tory, what need then will there be of 
Indulgences ? For we should stand in no 
need of these if there were no Purgatory. 
Considering, therefore, that for a long time 
Purgatory was unknown, then gradually 
was believed by some, partly from revela- 
tions, partly from the Scriptures, and in 
this manner at length, belief in it was 



,86 



THE CATHOLIC FAITH. 



lime rationem aliquam indulg-entiarum in- 
telligimus. Quum itaque purgatorium tarn 
sero cognitum ac receptum ecclesiae fuerit 
universae, quis jam de indulgentiis mirari 
potest, quum in principio nascentis eccle- 
siae nullus fuerat earum usus ? — Assert. 
Luth. confut., art. iS, p. 261. 

Primum dicimus, quod tametsi non 
possit ex Scripturis probari purgatorium, 
Veritas ejus nihilominus christianis cunctis 
credenda est. — lb., art. 37, p. 520. 



generally fully received by the orthodox 
Church, we very easily understand some 
reason for Indulgences. Seeing, then, 
that Purgatory was so lately known and 
received by the whole Church, who can 
now wonder about Indulgences, since in 
the beginning of the rising Church there 
was no use for them. 

In the first place, we say that al- 
though Purgatory cannot be proved from 
the Scriptures, its truth nevertheless must 
be believed by all Christians. 



DESIDERIUS ERASMUS. 



Licebat et post trecentos a Christo 
nato annos dubitare an esset aliquis Purg- 
atorius ignis, quem quidam interpretati 
sunt caritatem. — Symbol. Catech. IV, col. 
1172, F., T. 5. 



It was allowable for three hundred 
years after Christ even, to doubt whether 
there was any purgatorial fire, which some 
interpreted charity. 



POLYDORUS VERGILIUS. 



Quapropter in re parum perspicua, 
utar testimonio Joannis Roffensis epis- 
copi. — Nemo certe dubitat orthodoxus, an 
purgatorium sit, de quo tamen apud pris- 
cos nulla vel quam rarissima fiebat mentio, 
etc. — De Invent, rer., L. 8, c. i, p. 633. 



Wherefore, in a matter which is not 
very clear, I shall use the testimony of 
John, Bishop of Rochester. — Surely no 
orthodox person now doubts whether there 
is a Purgatory, yet among the ancients 
there was no mention made of it, or ex- 
tremely rarely, etc. 



ALPHONSUS DE CASTRO. 



De Purgatorio in antiquis scriptoribus 
potissimum Graecis, fere nulla mentio est. 
Qua de causa usque in hodiernum diem 
Purgatorium non est a Graecis creditum. 
— Adv. Haer., L. 8, verb. Indulg., fol. 
184, col. 2. 



In the ancient writers, especially the 
Greeks, there is scarcely any mention at 
all of Purgatory. Wherefore even to this 
day Purgatory is not believed in by the 
Greeks.' 



TULE CAESAR BULENGER. 



Le Sieur Du Plessis. — C'est pour- 
quoy le bon homme Peronius disoit, qu'en 
toute I'Escriture il ne scauoit passage pour 
le Purgatoire. 

Responx'E. — II est mal-aise d'en trou- 
ver un texte expres et claire, etc. — Resp. 
Cath. au livre du sieur Du Plessis Mornay, 
L. 3, c. 6, p. 279. 



Du Plessis. — This is why the good 
man Peronius said that in all Scripture he 
did not know of a passage ior Purgatory. 

Reply. — It is difficult to find an ex- 
press and clear text for this, etc. 



THE CATHOLIC FAITH. 



jO/ 



PETRUS DE SOTO. 



Non est cur mirari debeamus [quod 
nee prophetica, nee apostoliea Scripta 
aliquid certi et perspicui de purgatorio 
tradiderint], cum certum sit, multa sine 
Scripturis esse tradita. — Nee eorum qui 
hoc negant, argumenta efficacia sunt, 
sumpta ex eo maxime, quod in Scriptura 
nihil perspicue de eo traditur, cum constet 
jam, multa non scripta fuisse eorum, quae 
credenda sunt, sed auctoritas Ecclesiae 
satis est. — Assert, Cath. contr. Art, Con- 
fess. Witenburg. Art. de Purg. Schol., 
fol. 250, col, 2 ; fol. 253, col. I. 



There is no reason why we ought to 
wonder [that neither the prophetic or 
apostolic Scriptures have delivered any- 
thing certain and clear concerning Purga- 
tor}--], since it is certain that many things 
have been handed dow^n without the 
Scriptures. — Nor are the arguments of 
those who deny this [Purgatory] effica- 
cious, taken for the most part from the 
fact that in Scripture nothing clear is 
delivered concerning it, seeing it is already 
evident that many of those things which 
must be believed were not written ; but 
the authority of the Church is sufficient. 



Century XVII. 
JOHN BARNESIUS, BENEDICTINE MONK. 



Punitio ergo in Purgatorio est res in 
opinione humana posita ; quae nee ex 
Scripturis, nee Patribus, nee ConciHis de- 
duci potest firmiter ; imo (salvo meliore 
judicio) opposita sententia eis conformior 
videtur. — Cath. Rom. Pacif. Paralip,, ad 
sect, g, p. 859, T. 2, Brown, Fascic. rer, 
expet. et fug. 



A punishment, therefore, in Purga- 
tory is a thing dependent upon human 
opinion, which cannot be firmly deduced 
from the Scriptures, nor the Fathers, nor 
the Councils ; on the contrary, saving a 
better judgment, the opposite opinion 
seems to be more conformable to them. 



Chapter VII. 
The Greek Church rejects the Roman Doctrine of Purgatory. 



Century XIII. 

THOMAS AQUINAS. 

Thomas Aquinas in Opusc. contr. Error. Grace, Opusc. i in fin., 
page 26, T. 19, charges the Greeks with denying ifie existence of a 
Purgatory. 

Century XIV. 

NILUS, ARCHBISHOP OF THESSALONICA. 



Ad ea vero quae a vobis allata sunt 
sermo est referendus, et demonstrandum, 
Ecclesiae nostrae doctores Purgatorii ignis 
nusquam meminisse, et quae a vobis dicta 
sive testimonia prolata sunt ad hunc astru- 



To those things which have been 
alleged by you, the discourse shall be re- 
ferred, and it shall be demonstrated that 
the Doctors of our Church have never 
mentioned the fire of Purgatory ; and 



3SS 



THE CATHOLIC FAITH. 



endum constituendumque pertinentia, ea 
statim, volente Deo, pro viribus explicabi- 
mus. 

Has ob causas nunc etiam propositum 
dogma de Purgatorio igne exterminandum 
est ab Ecclesia, ut negligentiam sedul- 
orum animis inducens, ac persuadens ipsis 
ne omnibus viribus adnitantur ut in hac 
vita scipsos expurgent, quum alia purgatio 
expectetur. — De igne purg., p. 69, 70, 95. 



those things spoken by you, or the testi- 
monies produced for constructing and fab- 
ricating this, these forthwith, God willing, 
we will explain to the best of our ability. 
For these reasons, now also, the pro- 
posed dogma of a Purgatory fire is to be 
cast out of the Church, as introducing 
neghgence into the minds of the diligent, 
and persuading them not to strive with all 
their power to purge themselves in this 
life, seeing that another purgation [after 
this life] is expected. 



Century XV. 

COUNCIL OF FLORENCE. 

The Greeks in this Council wholly denied that they had received 
from their Doctors that there was a Purgatory-fire before the Judgment, 
existing for a time and finally coming to an end, and asserted that the 
entire Eastern Church was at one with them on this point. Many of 
the Greek Bishops, corrupted by the Roman Pontiff, or subdued by 
hardships and wearied out by protracted delays, subscribed to the 
Roman doctrine. Some of them never returned to their native land 
but remained in Italy, where they were highly honored by the Pope, 
and ended their days there. The Eastern Church repudiated the sub- 
scriptions of submission to the Church of Rome, made by some of her 
Bishops. 

Century XVL 

ALPHONSUS DE CASTRO. 



Unus ex novissimis erroribus Grae- 
corum et Armenorum est, quo dicent, nul- 
lum esse purgatorium locum in quo animae 
ab hac luce migrantes purgentur a sordi- 
bus quas in corpore contraxerant, ante- 
quam in aeterna tabernacula recipi mere- 
antur, — Adv. Haer., L. 12, verb. Purg., 
fol. 249, col. I. 

See Id., L. 8, fol. 184, cited on page s^6. 



One of the latest errors of the Greeks 
and Armenians is that wherein they say 
that there is no purgatorial place, where 
souls departing this life may be purged 
from the defilements which they had con- 
tracted in the body, before they are re- 
ceived into eternal tabernacles. 



ALPHONSUS SALMERON, A JESUIT. 



Discipuli quoque Graecorum quorun- 
dam recentiorum et Armenorum quibus 
B. Thomas, in errores scribens, hanc im- 
pingit haeresim. Et consulto dixi, ' Re- 



The disciples also of certain of the 
modern Greeks and Armenians, whom the 
blessed Thomas, writing against their 
errors, charges with this heresy [deny 



THE CATHOLIC FAITH. 



389 



centiorum ' : quia omnes veteres Graeci 
Patres, et Doctores, et agnoverunt purga- 
torium locum. — In i Cor. 15, disp. 25, 
p. 227, T. 14. 



that there is a Purgatory]. And I have 
purposely said 'modern,' because all the 
ancient Greek Fathers and Doctors have 
recognized a purgatorial place. 



FRANCISCUS SIXTUS OF SIENNA. 



Marcus, Ephesi episcopus, in Apolo- 
gia, quam pro Graecis, Purgatorium reji- 
cientibus, in Concilio Basileae obtulit, ex- 
aminans haec verba Chrysostomi (Homil. 
9 in I Cor., Salvus erit, quasi per ignem), 
asseverit eum nihil unquam, aut verbis 
expressisse, aut cogitasse, de Purgatorio. 
— Bibl., L. 6, ann. 259, p. 584, C. 



Marcus, Bishop of Ephesus, in the 
Apology which he offered for the Greeks 
who rejected Purgatory at the Council of 
Basle, examining these words of Chrysos- 
tom in Hom. 9 in i Cor. : He shall be 
saved as by fire ; asserts that he never 
expressed anything in words concerning 
Purgator}% or ever thought of it. 



Century XVII. 

GREGORY OF VALENTIA, JESUIT. 



Expresse autem purgatorium negarunt 
Waldenses haeretici, ut refert Guido Car- 
melita. Item schismatici Graeci recenti- 
ores, ut ex Concilio Florentine apparet. — 
De Purg., c, 2, p. 895. 



But the heretical Waldenses have 
expressly denied a Purgatory, as Guido 
Carmelita relates. Likewise the modern 
schismatical Greeks, a^ is apparent from 
the Council of Florence. 



Century XVIII. 

EUSEBIUS RENAUDOTUS. 



Et dum ne tertium ilium locum quem 
Purgatorium appellamus, agnoscant, sanc- 
tos de coelo deturbent, nullus alius ani- 
mabus fidelibus, praeter infernum relin- 
quitur, — Observat. in Liturg. Syriac, p. 
105, T. 2. 



And while, lest they acknowledge that 
third place which we call Purgatory, they 
oust the saints from heaven, no other place 
is left to faithful souls but the infernal 
regions. 



PAPAL SUPREMACY. 



Chapter I. 



Primacy of St. Peter and the Equality of the Apostles. 

THE CHURCH OF ROME. 

The Church of Rome holds that Christ gave to St. Peter the 
primacy of the whole Church, the other Apostles depending from him 
as the head ; that he was the rock upon which the Church was founded ; 
that to him first of all Christ intrusted the "keys" of the kingdom of 
heaven, thereby conferring upon him a peculiar power, and to him alone 
He committed the care and oversight of His flock. 



ROBERT BELLARMINE, CARDINAL AND JESUIT. 



Est enim revera non simplex error, 
sed perniciosa haeresis negare B. Petri 
primatum a Christo institutum. 

Quod illi [Apostoli] agebant, Petrus 
per illos agebat, a quo illi tanquam a 
capite et imperatore suo pendebant. — De 
Rom. Pont., L. i, c. lo, i6, p. 139, H., 
147, A., T. I. 



For it is, in truth, not a simple error, 
but a pernicious heresy to deny that the 
primacy of the blessed Peter was instituted 
by Christ. 

What the Apostles did, Peter did 
through them ; from whom they depended 
as on their head and commander. 



SCRIPTURE. 



Douay Version. 



King James' Version. 



Matt. 16 : 18, 19. And I say to thee : 
That thou art Peter ; and upon this rock 
I will build My church, and the gates of 
hell shall not prevail against it. 

And I will give to thee the keys of 
the kingdom of heaven. And whatsoever 
thou shalt bind upon earth, it shall be 
bound also in heaven : and whatsoever 
thou shalt loose on earth, it shall be loosed 
also in heaven. 



Matt. 16 : 18, 19. And I say also 
unto thee, That thou art Peter, and upon 
this rock I will build My church, and the 
gates of hell shall not prevail against it. 

And I will give unto thee the keys of 
the kingdom of heaven : and whatsoever 
thou shalt bind on earth shall be bound in 
heaven ; and whatsoever thou shalt loose 
on earth shalt be loosed in heaven. 



390 



THE CATHOLIC FAITH. 



:9I 



John 21 : 17. He said to him the 
third time : Simon, son of John, lovest 
thou Me ? Peter was grieved, because 
He said to him the third time, Lovest 
thou Me? And he said to Him: Lord, 
Thou knowest all things : Thou knowest 
that I love Thee. He said to him : Feed 
my sheep. 



John 21 : 17. He saith unto him the 
third time, Simon, son of Jonas, lovest 
thou Me? Peter was grieved because He 
said unto him the third time, Lovest thou 
Me ? And he said unto him. Lord, Thou 
knowest all things ; Thou knowest that I 
love Thee. Jesus saith unto him, Feed 
my sheep. 



THE CATHOLIC CHURCH. 

The Catholic Church beheved that all the Apostles were endowed 
by Christ with an equal share of honor and power. To be sure, 
St. Peter had a sort of primacy, and so did St. James, St. John and 
St. Paul ; that is, they were the leading Apostles. While of many of 
the others we know scarcely anything, these four, by their writings and 
preaching and their great zeal for the spread of the Gospel, are known 
over the whole world. Many of the Fathers call St. James and St. Paul, 
as well as St. Peter, the princes of the Apostles. St. Chrysostom, in 
many passages, such was the love he bore St. Paul, seems to place him 
far above St. Peter. Others call St. Peter and St. Paul the princes, or 
first of the Apostles, asserting that in nothing is St. Paul inferior to 
St. Peter. 

SCRIPTURE. 

Douav Version. 



King Jatnes Version. 

John 13 : 23. Now there was leaning 
on Jesus' bosom one of His disciples, 
whom Jesus loved. 

lb. 19 : 26, 27. \Yhen Jesus there- 
fore saw His mother, and the disciple 
standing by, whom He loved, He saith 
unto His mother ; Woman, behold thy 
son I 

Then saith He to the disciple, Behold 
thy mother ! And from that hour that 
disciple took her unto his own home. 

lb. 21 : 7, 20. Therefore that dis- 
ciple whom Jesus loved saith unto Peter, 
It is the Lord. 

Then Peter, turning about, seeth the 
disciple whom Jesus loved following, etc. 

2 Cor. 11:5. For I suppose I was 
not a whit behind the very chiefeft apos- 
tles. 



John 13 : 23. Now there was leaning 
on Jesus' bosom one of His disciples, 
whom Jesus loved. 

lb. 19 : 26, 27. When Jesus there- 
fore had seen His mother, and the disciple 
standing, whom He loved, He saith to 
His mother : Woman, behold thy son. 

After that. He said to the disciple : 
Behold thy mother. And from that hour 
the disciple took her to his ow^n. 

lb. 21 : 7, 20. That disciple therefore 
whom Jesus loved, said to Peter: It is the 
Lord. 

Peter turning about, saw that disciple 
whom Jesus loved following, etc. 

2 Cor. 11:5. For I suppose that I 
have done nothing less than the great 
apostles. 



392 



THE CATHOLIC FAITH. 



lb. 12 : II. — For in nothing am I 
behind the very chiefest apostles, though 
1 be nothing. 

Gal. 2 -.9, II. And when James, 
Cephas, and John, who seemed to be pil- 
lars, etc. 

But when Peter was come to Antioch, 
I withstood him to the face, because he 
was to be blamed. 



lb. 12 : II. — For I have no way come 
short of them that are above measure 
apostles : although I be nothing. 

Gal. 2 : 9, II. And when they had 
known the grace that was given to me, 
James and Cephas and John, who seemed 
to me to be pillars, etc. 

But when Cephas was come to Anti- 
och, I withstood him to the face, because 
he was to be blamed. 



Clemens to his Lord James, and the 
Bishop of Bishops. 

James the prince of Bishops. 



Century I. 

CLEMENT I., BISHOP OF ROME. 

Clemens Jacobo Domino, et episco- 
porum episcopo. — Ep. ad Jacob, (op. 
spurium), p. 617, T. i, Cotel. 

Jacobum episcoporum principem. — 
Recognit. (op. spurium), L. i, c. 68, p. 
509, T. I, lb. 

Century II. 

JUSTIN MARTYR. 

'0 /.laxapioi ''A7c66ToXo<i [Ilav- The blessed Apostle Paul, the father 

oA?], o Twv Ttarepoov TtatTJp uai of the fathers, and a teacher of piety, etc. 
Ev6efteia<i didddxaXoi,, x. r. A. — 
Quaest. et Resp. ad Orthodox, (op. spu- 
rium) Resp. ad qu. 119, col. 1369, A., Pat. 
Gr. T. 6. 

TERTULLIAN, PRIEST OF CARTHAGE. 

Paulum Apostolum Christi, doctorem 
nationum in fide et veritate, vas electionis, 
ecclesiarum conditorem censorem discip- 
linarum, etc. — De Pudic, c. 14, p. 160, 
Pars 2. 

Bene, quod Petrus Paulo et in mar- 
tyrio adaequatur. — De praescrip. Haeret., 
c. 24, p. 16, Pars 3. 

Century III. 

ORIGEN, PRIEST OF ALEXANDRIA 

HI de £7tz rr}v 'iva ekeivov 
Uerpov youi^-ii vied rev Geov oi- 
Kodo/j.El6^Jai rijv Ttddav ^ExxA^Tjdiav 
juuvov, Ti dv q)rf6ai<s itepi "'loodwov 

TOV TTJ'i fSpOVTYJ'^ v'lOV, Tf ExddZOV 

tSv d7t06r6A.Gov ; "JXXgd<; te dpa 
ToXfxri6oof.iEv XiyEiv, on JlEzpov 



Paul, the Apostle of Christ, the teacher 
of the nations in faith and truth, the vessel 
of election, the founder of the churches, 
the censor of discipline, etc. 

It is well that Peter is equalled to 
Paul in martyrdom even. 



But if you consider that the whole 
Church is built by God upon that one 
Peter alone, what will you say of John, 
the son of thunder, or of each of the 
Apostles ? Otherwise shall we dare to say 
that the gates of hell shall not prevail 
against Peter specially, but that they shall 



THE CATHOLIC FAITH. 



393 



jUEV idiaai TivXai adov ov xaridxv- 
6ov6i, T(Sv 8e XoiTtcSv (X7ro6r6X(Ji)r 
uai T(Sv rsXsiGDv Haridxvdovdir ; 
Ovx^ 5« >tcti £7ti TtdvTGov Hat kq) 
knadTcp avT(Sv to npoEiprffiEvor, to 
IlvXai adov ov xaTidxvdovdiv av- 
Trj'sy yiyETcxt; uai to. ^Eni TavT^ 
Ty TtETpa oiKo8oi.i7jdoo fxov Trjv ''Eh- 
nXrfdiav : ^Apa Ss Tcp UETpo) junvaj 
didovTai vito tov Kvpiov ai hXeI- 
Se's TTJi TcSv ovpav(^v f5adiXEia<i, 
uai ovSeH ETEpoi T^y nauapioov 
avTd<i XyipETai ; — In Matt. i6, T. 12, 
c. II, col. 1000, looi, A., Pat. Gr. T. 13. 



prevail against the other Apostles and 
perfect men ? But does not that which is 
said above, The gates of hell shall not 
prevail against her; and, Upon this rock 
will I build My church ; apply to all and 
each one of them ? But are the keys of 
the kingdom of heaven given to Peter 
alone by our Lord, and shall no other one 
of those blessed men receive them ? 



THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE. 



Nam nee Petrus, quem primum Dom- 
inus elegit et super quem aedificavit eccle- 
siam suam, cum secum Paulus de circum- 
cisione postmodum disceptaret, vindicavit 
sibi aliquid insolenter aut arroganter as- 
sumit, ut diceret, se primatum tenere et ob- 
temperari a novellis et posteris sibi potius 
oportere, nee despexit Paulum, quod ec- 
clesiae prius persecutor fuisset, sed con- 
cilium veritatis admisit et rationi legitimae, 
quam Paulus vindicabat, facile consensit, 
etc. — Ep. 71, c. 3, p. 204, 205. 

Hoc erant utique et caeteri apostoH, 
quod fuit Petrus, pari consortio praediti 
et honoris et potestatis, sed exordium ab 
unitate proficiscitur. — De unit. Eccl., c. 4, 
p. 119. 



For neither did Peter, whom our Lord 
chose first, and upon whom He built His 
Church, when Paul afterwards disputed 
with him concerning circumcision, inso- 
lently arrogate, or arrogantly usurp any- 
thing to himself, so as to say that he held 
the primacy, and that he ought rather to 
be obeyed by those who were )^ounger and 
later than himself, nor did he despise Paul 
because he was once a persecutor of the 
Church, but admitted the counsel of the 
truth and readily consented to the correct 
reason which Paul laid claim to. 

What Peter was, this indeed were the 
rest of the Apostles, possessed of an equal 
share of honor and power ; but the begin- 
ning proceeds from unity. 



Century IV. 

EUSEBIUS, BISHOP OF CAESAREA. 



ZTpoS'roS XE Toi TtdvTGor 6 lEpo's 
(XTtodToXoS UavXo?, h. t. X. — De 
Praep. Evang., L. i, c. 3, col. 32, B., 
Pat. Gr. T. 21. 



The holy Apostle Paul, the first of 
all, etc. 



CYRIL, BISHOP OF JERUSALEM. 



IlETpoi uai UavXoi TtapayEro- 
IHEvoi, oi TTJ'i'EHHXrjdiai TtpodTdrai- 
— Catech. 6, c. 15, col. 561, Pat. Gr. T. 33. 



Peter and Paul being present, 
rulers of the Church. 



the 



;94 



THE CATHOLIC FAITH. 



EPIPHANIUS, BISHOP OF CONSTANTIA. 



KaradraOevroi svQv'S 'laxo^fi 
Tov ddsA-q^ov Kvpiov xaA.ovjuerov 
Kai ^AitodroXoVy ""EnidHoTtov npoo- 
Tov, H. r. A. — Haer., 29, c. 3, p. 119, 
A., T. I. 

Kai TtpcSro'i ovroi ['/ot^gd/^] el- 
Xr^qiE TT/y xaBsSpav rrji 'E7tidH07tr/<^y 

Cp TtETtidTEVKE KvpiO^ TOV BpoVOV 

cxvTOv ETtl rfji yrji itpoDTW • — Haer. 
78, c. 7, p. 1039, C. 



James, who was called the brother of 
our Lord and now His Apostle, was ap- 
pointed the first Bishop, etc. 



James did first receive the episcopal 
chair, to whom first our Lord did intrust 
His own throne upon earth. 



GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE. 

nirpoi Kai 'ldHGo/3o'^ nai 'loodv- Peter, and James, and John, who 

^7/5, oi Ttpo rwv dXXoDV uai ovvEi both were indeed, and were reckoned 

uai dpiQjUov/iEvoi. — Hom. 26 de Mod- before the others, 
erat., p. 442 [454?], AB., T. i. 



AMBROSE, BISHOP OF MILAN. 



Nee Paulus inferior Petro, quamvis 
ille Ecclesiae fundamentum, et hie sapiens 
architectus sciens vestigia credentium fun- 
dare populorura : nee Paulus inquam, in- 
dignus apostolorum collegio, cum primo 
quoque facile conferendus, et nuUi secun- 
dus. Nam qui se imparem nescit, facit 
aequalem.. — De Sp. Sanct., L. 2, c. 13, 
n. 158, col. 776, Pat. Lat. T. 16. 



Nor is Paul inferior to Peter, although 
the one is a foundation of the Church and 
the other (Paul) a wise architect who can 
establish the feet of the believing people : 
nor is Paul, I say, unworthy of the Apos- 
tolic college, and can readily be compared 
with the first, and is second to none. P'or 
he who knows that he is inferior to none, 
makes himself an equal. 



ST. JEROME, PRIEST. 



Et tamen Joannes, unus ex discipulis, 
qui minimus traditur fuisse inter Aposto- 
los, et quem fides Christi virginem reper- 
erat, virgo permansit : et idio plus amatur 
a Domino, et recumbit super pectus Jesu. 
Et quod Petrus, qui uxorem habuerat, in- 
terrogare non audet, ilium rogat ut inter- 
roget. Et post resurrectionem, nunciante 
Maria Magdalene, quod Dominus resur- 
rexisset, uterque cucurrit ad sepulchrum, 
sed ille praevenit. Cumque essent in 
navi, et piscarentur in lacu Genesaret, 
Jesus stabat in litore, nee sciebant Apos- 



And yet John, one of the disciples 
who is said to have been the least among 
the Apostles, and whom the faith of Christ 
had found a virgin, remained a virgin : 
and on this account he was more beloved 
by the Lord, and leaned upon Jesus' 
bosom. And because Peter, who had a 
wife, durst not interrogate Him, he asked 
him to interrogate Him. And after the 
resurrection, when Mary Magdalene an- 
nounced that the Lord had risen, both ran 
to the sepulchre, but John came first. 
And when they were in a ship, and were 



THE CATHOLIC FAITH. 



.95 



toli quern viderent : solus virgo virginem 
agnoscit, 'et dicit Petro : Dominus est.' 
Rursusum, post auditam sententiam, quod 
ab alio cingendus esset Petrus, et ducen- 
dus quo nollet, et crucis fuisset illi passio 
prophetata : et ille diceret : Domine, Quid 
iste : nolens deserere Joannem, cum quo 
semper fuerat copulatus, dicit ei Dominus. 
' Si eum sic volo esse, quid ad te ? — Si 
autem obnixe contenderit, Joannem vir- 
ginem non fuisse ; et nos anioris praecipui 
causam virgin itatem diximus : exponat ille ; 
si virgo non fuit, cur caeteris Apostolis 
plus amatus sit ?' At dicis, super Petrum 
fundatur Ecclesia : licet idipsum in alio 
loco super omnes Apostolos fiat, et cuncti 
claves regni caelorum accipiant : et ex 
aequo super eos Ecclesiae fortitudo soli- 
detur : tamen propterea inter duodecim 
unus eligitur : ut capite constitute, schis- 
matis tollatur occasio. Sed cur non Joan- 
nes electus est virgo ? Aetati delatum 
est, quia Petrus senior erat : ne adhuc 
adolescens, ac pene puer, progressae aeta- 
tis hominibus praeferetur : etc. — Petrus 
Apostolus est, et Joannes, Apostolus : 
maritus, et virgo . sed Petrus Apostolus 
tantum : Joannes et Apostolus, et Evan- 
gelista, et Propheta : Apostolus, quia 
scripsit ad ecclesias ut magister : etc. — 
Adv. Jovin., L. i, c. 14, p. 126, 127, 
HABC, T. 2. 



fishing upon the lake of Genesaret, Jesus 
stood upon the shore, nor did the Apos- 
tles know whom they saw : the virgin 
alone recognized the Virgin, ' and saith to 
Peter : It is the Lord.' Again, after the 
sentence had been heard, that Peter should 
be girded by another and led whither he 
would not, and the passion of the cross 
had been prophesised to him : and he had 
said : Lord, what shall this man do? being 
unwilling to desert John with whom He 
had always been united, the Lord saith to 
him : If I will have him so to be, what is 
it to thee ? — But if he shall strenuously 
contend that John was not a virgin, and 
we have said that virginity was the cause 
of special love, let him show, if he was 
not a virgin, why he was loved more than 
the other Apostles ? But you say the 
Church is founded upon Peter : though in 
another place this ver^' thing is done upon 
all the Apostles, and all receive the keys 
of the kingdom of heaven, and the strength 
of the Church is equally established upon 
them : yet, moreover, one was chosen 
among the twelve, that a head having 
been established, the occasion of schism 
might be removed. But why was not 
John a virgin elected ? deference was paid 
to age, because Peter was older ; lest one 
who was yet a youth, and almost a boy, 
should be preferred to men of advanced 
age. — Peter was an Apostle, and John 
was an Apostle : the married man, and the 
virgin : but Peter was an Apostle only : 
John both an Apostle and an Evangelist, 
and a Prophet : an Apostle, because he 
wrote to the Churches as a master: etc. 



Baronius, unmindful of this passage of St. Jerome, says : 



Ex his apparet, quam turpiter errent 
qui primatum putant Petro collatum, quod 
senior ceteris esset. — Annal. ad an. 31, 
n. 24, p. 95, BC, T. I. 

Petrum et Andream Apostolorum prin- 
cipes monstrat. — In Ps. 67 (op. spurium), 
p. 82, D., T. 7. 



From these it is apparent how dis- 
gracefully they err, who think that the 
primacy was conferred upon Peter because 
he was older than the rest. 

He shows that Peter and Andrew are 
the princes of the Apostles. 



THE CATHOLIC FAITH. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



Ei yap 6 /Liaudpioi UavXo'i 
TCoXv TO npdy/ua vTtsjuscrer, ovSeli 
8k tKEivov HEi^oor , dXX^ ov8e i6o<^ 
t.6Ti. — Ad Stagir., L. i, c. 7, p. 210, D., 
T. I. 

Tin de xai zwr aXXaov ccTtodro- 
Xgov ETtXEovEKtrfdey 6 fiandpioi ov- 
Toi \IIavXo<i\[, Kai TtoOsv drd rrjv 
oinov}iEvr]y ditadav itoXv'i kv roii 
dTtdrraoy edrl drojuadir ; IloSev 
ov Ttap 'lovdaioi'^ xai "EXXrfdi /.id- 
Xidra TtdvTGDv Savjud'Csrai ; Ovu 
dnd TTJi TcSv EitidroX^y dpezTJi ; — 
De Sacerd., L. 4, c. 7, p. 504, E., T. i. 

'ETtsi ovv TtpoDToroKoi r/ 6 Xpi6- 
roJ, edoHEi ds T(2v juaOr/rc^v Ttpc^roi 
Eivai 6 Usvpo'^, avTcS Ttpodspxoy- 
rai. — Horn. 58 al. 59 in Matt. 17, c. i, 
p. 659, A., T. 7. 

Kai upa, jLiErd Uerpor HavXoi 
(pOsyyEraiy xai ovSeH ETtidrof-iE^ei • 
^Idxcofto'i dvEx^Tai, xai ovu dito- 
7t7]8a- EUElvo'i ydp rjv rrfr dpxvv 
kyxEX^tpidpiEvo'i. — Horn. 33 in Act., 
c. 2, p. 281, B., T. 9. 

■MaXXor 8e dr krvavBa duov- 
daojLiEVj udjiEi TtdvTGDi avTov oipo- 
juEda, El Kai fJLrj itXrjdiov hdrwr^i, 
dXX'^ oTpojciEBa Ttayrooi kyyvi rov 
Sporov rov fdadiXiuov Xdi^ntovza, 
srSa rd x^povftifj. So^dCEi, EvQa rd 
'SEpacpi/j, TCsrarai. "Ekei HavXov 
oipojuEOa fiErd Ilerpov, uai rov rcSv 
dyiGor xopov uopvcpaior orra uai 
TtpooTodrdrrjv, uai rrji dydTtr]<i dito- 
XavdofiEv zij'i yrrfdia^. — Horn. 32 in 
Rom., c. 2, p. 834, EA., T. 9. 

Kai ydp \IIavXo'f\ r?/? oiuov- 
liiyr]^ dnodroXoi ijy . — Horn. 21 in 1 
Cor., c. 2, p. 211, E., T. 10. 

^Idori/iiOb [UaiiXoi] gov aurS 
[UETpo)'] (TtXEor ydp ovSev spa) 
T£GD<i), K. r. X. — In Galat. i, c. 11, p. 
804, D., T. 10. 

Kai \TIavXoi~\ dEiKyvdir avroii 
v7t6ri/ior orra XoiTtov, xai ov roi<^ 



For if the blessed Paul endured so 
great a work, no one is greater than he ; 
yea, no one his equal. 



Wherefore did that blessed man Paul 
have a prerogative among the other Apos- 
tles ? And why, throughout the whole 
earth, is he much in the mouths of all 
men ? Wherefore, not among us only, 
but among the Jews and the Greeks also, 
is he the object of wonder to all? Is it 
not from the power of his Epistles ? 

Since, then, Christ was a first-born 
child, and Peter seemed to be the first of 
the Apostles, they come to him. 



And see: after Peter, Paul speaks, 
and no man restrains him ; James waits, 
and does not leap up ; for he was intrusted 
with the principate. 



-But if we shall hear him here, we 
shall see him there also, though we do not 
stand near, yet we shall see him shining 
near the royal throne, where the cherubim 
sing the glory, where the seraphim are 
flying. There shall we see Paul with 
Peter, both a chief and a leader of the 
choir of the saints, and we shall enjoy his 
true love. 



For Paul was the Apostle of 
world. 



the 



Paul is equal in honor to Peter, for I 
will say no more, etc. 



And further, Paul shows that he was 
equal in dignity to them, and does not 



THE CATHOLIC FAITH. 



397 



a\A.oi^ Favrov, dXXd rep xopvcpaio) 
dvyupivEi, deiHvvi on rr/i avrrji 
FHadro? aTteXavdav dq/a<^. — In Galat. 
2, c. 3, p. 8ii, EA., T. lo. 

Ovdeii TIcxvXov l'6o< r/v. — Horn. 
8 in 2 Tim. 3, c. 3, p. 767, B. T. 11. 



compare himself to the other, but to the 
leader ; showing that each enjoyed the 
same honor. 

No one was equal to Paul. 



Horn. 8, Contr. Anom. de petit, fil. Zeb., p. 633, CDE., T. i 
Horn. 29 in 2 Cor., c. 4, p. 767, C, T. 10. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



— Tanquam et ipse caput et princeps 
Apostolorum, quod de se ipsi dixerunt, 
existent 'quibusdam quidem odor vitae in 
vitam, quibusdam vero odor mortis in 
mortem.' — Tract. 89 in Joan. Evang., n. 
I, col. 1857, Pat. Lat. T. 35. 

Quod Petro commendatum est, quod 
Petro mandatum est, non Petrus solus, 
sad etiam alii Apostoli audierunt, tenue- 
runt, servaverunt, maximeque ipse consors 
sanguinis et diei apostolus Paulus. — Serm. 
296. In Nat. iVpost., c. 4, n. 5, col. 1354, 
lb., T. 38. 

— Et tanti Apostolatus meruit [Paulus] 
principatum. — De pec. merit, et remiss., 
L. 2, c. 13, n. 20, col. 163, lb., T. 44. 

Sicut Apostolus cum dicitur, si non 
exprimatur quis Apostolus, non intelligitur 
nisi Paulus : quia pluribus est Epistolis 
notior, et plus omnibus illis laboravit. — 
Contr. duas epist. Pelag., L. 3, c. 3, n. 4, 
col. 589, 590, lb. 



As also the head and prince of the 
Apostles, as they said concerning them- 
selves, "was to some indeed an odor of 
life unto life, but to others an odor of 
death unto death." 

What was commended to Peter, what 
was intrusted to Peter, not Peter only, but 
the other Apostles also heard, held and 
observed, and especially that companion 
of his blood and day (martyrdom), the 
Apostle Paul. 

Paul merited the principate of so 
great an apostleship. 

As when we say 'the Apostle,' if we 
do not express what Apostle, Paul alone 
is understood : because he is better known 
from his many JEpistles, and labored more 
than they all. 



GAUDENTIUS, BISHOP OF BRESSE. 



Quern cui praeponere audeam, nescio ; 
cum Dominus eos sub una confessione 
aequales in passione monstravit. — Serm. 
20 de Petro et Paulo, col. 996, Pat. Lat. 
T. 20. 



Which I shall dare prefer to the other, 
I know not ; since the Lord has shown 
that they are equal in passion in one con- 
fession. 



CYRIL, BISHOP OF ALEXANDRIA. 



Denique Petrus et Joannes aequalis 
sunt alteruter dignitatis, propter quod et 
apostoli et sancti discipuli esse monstran- 
tur. — In Cone. Ephes. Pars prim., c. 26, 
col. 962, E., T. 3, L. and C. 



Peter and John are equal in dignity, 
one to the other, because they are shown 
to be Apostles and holy disciples also. 



198 



THE CATHOLIC FAITH. 



THEODORET, BISHOP OF CYRUS. 



Kai 6 jiieya<i [iJauAoS] 8s rrj'i 
oiKov/iieyrfi 8i8d6HaXoi. — Ep. 83 ad 
Dioscor., p. 1 147, T. 4. 

Aidroi TovTO uai UavXo's 6 
7tdvdo(po<s, 6 rcSr eHKXrf6i(Sy dpi6- 
To<i apX'^"^'^^^^- — Ep. 146, Joan. 
Oecon., p. 1263, T. 4. 



The great Paul, the master of the 
world. 

Wherefore the wise Paul, the best 
architect of the Churches. 



JOHN CASSIANUS, ABBOT OF MARSEILLES. 

Scribens Romanis divinus ille eccle- That holy master of the Churches 

siarum magister, etc. — De Incarnat,, L. writing to the Romans, 
3, c. I, p. 19, T. 2. 

MAXIMUS, BISHOP OF TURIN. 



Cum omnes beatissimi apostoli parem 
gratiam apud Dominum sanctitatis ob- 
tineant, nescio quo tamen pacto Petrus 
et Paulus videntur prae caeteris peculiari 
quodam fidei virtute praecellare. — Ambo 
igitur claves a Domino perceperunt, scien- 
tiae iste, ille potentiae. — Ergobeati Petrus 
et Paulus eminent inter universos aposto- 
los et peculiari quadam praerogativa prae- 
cellunt. Verum inter ipsos quis cui prae- 
ponatur incertum est. Puto illos aequales 
esse meritis, quia aequales sunt passione ; 
et simili eos fidei devotione vixisse, quos 
simul videmus ad martyrii gloriam per- 
venisse. — Horn. 72, Hom. 5 de nat. SS. 
Pet. et Paul., col. 402, 403, Pat. Lat. T. 
57. 



Seeing that all the blessed Apostles 
obtain before the Lord an equal grace of 
sanctity, yet I know not in what way Peter 
and Paul seem to excel all the rest by a 
certain pecuHar virtue of faith. — Both, 
therefore, received of the Lord the keys, 
the latter of knowledge, the other of 
power. — Therefore, the blessed Peter and 
Paul are eminent among all the Apostles, 
and are distinguished by a certain peculiar 
prerogative. But between themselves, 
which is to be preferred to the other is 
uncertain. I think they are equal in 
merits, because they are equal in passion ; 
and they lived with a similar devotion of 
faith, whom we see have come to the glory 
of martyrdom. 



Century VL 
GREGORY THE GREAT, BISHOP OF ROME. 



Numquid nam nescis quoniam Paulus 
Apostolus Petro Apostolorum primo in 
principatu Apostolico frater est ? 

Petr. — Scio plane, nee dubium est 
quia etsi minimus omnium Apostolorum, 
plus tamen omnibus laboravit. — Dial., 
L. I, c. 12, col. 205, T. 2. 

Sed qui talis extitit Christum prose- 
quens, ad Christum conversus, caput effec- 
tus est nationum : quia obtinuit [Paulus] 
totius ecclesiae principatum. — In i Reg., 
c. 5, L. 4, n. 28, col. 250, C, T. 3. 



For are you ignorant that the Apostle 
Paul is brother in apostolic pre-eminence 
to Peter, the first of the Apostles ? 

Peter. — I know it, certainly ; nor is 
there any doubt that although he was the 
last of all the Apostles, he labored never- 
theless more than all. 

But he who was such an one, a 
persecutor of Christ, being converted to 
Christ, was made the head of the nations ; 
for he [Paul] obtained the principate of 
the whole Church. 



THE CATHOLIC FAITH. 399 

ISIDORE, BISHOP OF SEVILLE. 

Caeteri Apostoli cum Petro par con- The other Apostles received an equal 

sortium honoris et potestatis acceperunt, share of honor and power with Peter, who 

qui etiam in toto orbe dispersi, evangelium also, scattered over the whole earth, 

praedicaverunt. — De offic. eccL, L. 2, preached the Gospel. 
c. 5, p, 402, C. 

Century VII. 

AGATHO, BISHOP OF ROME. 

— Tot's /.laxapioii XEirovpyoi<i The blessed ministers, Peter and Paul, 

TlEtpa} Hal IlavXw rot's twv aTtod- the leaders of the Apostles. 
toXgov Hopvqjaioii. — Ep. ap. Cone. 
Const. III., col. 705, E., T. 7, L. and C. 

Century VIII. 

VENERABLE BEDE, PRIEST. 

Commendat enim nobis beatissimus For the blessed Evangelist and Apos- 

Evangelista et Apostolus Joannes privile- tie John commends to us the privilege of 

gium amoris praecipui, quo caeteris am- especial love, whereby he deserved to be 

pHus meruit honorari a Domino. — Horn. honored by his Lord more than the rest. 
35, p. 258, T. 5. 

HADRIAN L, BISHOP OF ROME. 

— Beatorum principum Apostolorum The blessed princes of the Apostles, 

Petri et Pauli- — Ep. 3 ad Carol. Mag. , Peter and Paul, 
col. 530, C, T. 8, L. and C. 

— Tov dyiov Uarpov uai Uav- The blessed Peter and Paul, the 

Xov T^v Kopvqiaioov ditodToXoov. — princes of the Apostles. 
Ep. Const, et Iren. ap. Cone. Nic. 11. , 
Act. 2, col. 748, B., lb. 

PAULINUS, BISHOP OF AQUILEIA. 

Non impar Paulus huic [Petro] doctor Nor is Paul, the teacher of the na- 

gentium, tions, the sacred temple of election, in- 

Electionis templum sacratissimum : ferior to Peter : he is his equal in death, 

In morte compar in corona particepes. his partner in the crown. Both of them, 

Ambo lucernae et decus Ecclesiae lights and ornaments of the Church, shine 

In orbe claro coruscant vibramine. in the universe with bright splendor. 

— Hymn. 2 in Nat. sanct. Apost. 
Pet. et Paul., col. 489, Pat. Lat. T. 99. 



400 THE CATHOLIC FAITH. 

Century IX. 

RABANUS MAURUS, ARCHBISHOP OF MENTZ. 

Verum inter ipsos quis cui praepona- But between themselves, which is to 

tur incertum est. Puto enim illos aequales be preferred to the other is uncertain, 

esse meritis, qui aequales sunt passione. — For I think they are equal in merits who 

Horn. 27 in Nat. SS. Apost. Pet. et Paul., are equal in passion, 
col. 53, A., Pat. Lat. T. no. 

Century XI. 

GERARDUS, BISHOP OF CAMBRAY. 

Siquidem et caeteri Apostoli cum The other Apostles also have received 

Petro pari consortio honoris et potestatis an equal share of honor and power with 

acceperunt. — Ep. Act. Synod. Attrebat., Peter, 
c. 6, col. 1294, A., Pat. Lat. T. 142. 

THEOPHYLACTUS, ARCHBISHOP OF ACRIDA. 

' 'On ovdhv vdrepr/da,' rovrsd- 'I am inferior in nothing'; that is, I 

riv, ov HatoTtEv ijXBov rcov /leyd- come not behind those great Apostles 

?iGor (X7to6r6A.Gov rwv Ttspi Uerpov. about Peter. 
— In 2 Cor. 12 : 11, p. 313, D., T. 2. 

Century XII. 

EUTHEMIUS, A MONK. 

"EitEiTcx 8s. IlavAa) roj nopvcpaioo But afterwards he was united to Paul, 

6vyapfj.o6BEii nai diaqjEpovrco: oi- the leader, and became his particular 

KEiQD^Ei^., uai yEyovc^i (XKoXovBoi friend and disciple and fellow-traveller, 

avT(2 Kcii dvrexdrj/j.o'f, HaQocTtEp 8rj as also Mark of Peter the leader. 
Ttcxi Uerpov rod xopvcpaiov, Map- 
no's. — Praef. in Luc, p. 200, T. 2. 

GEORGE CEDRENUS, MONK. 

Ovro^ [Nspoov] dvEiXe rovi ko- Nero put to death Peter and Paul, 

pvcpaiovi (Xito6r6Xovi Uerpov xai the leaders of the Apostles. 
UavXov . — Compend. Hist., L. i, p. 163, 
B., T. 7. Byzant. Hist. Script. 

Century XV. 

NICOLAUS DE CUSA, CARDINAL. 

Scimus quod Petrus nihil plus potes- We know that Peter received no more 

tatis a Christo recepit ahis apostolis, — power from Christ than the other Apos- 

nihil enim dictum est ad Petrum, quod ties ; for nothing was said to Peter which 

etiam aliis dictum non sit. — Ideo recte was not also said to the others. There- 

dicimus oranes apostolos in potestate cum fore we rightly say that all the Apostles 

Petro aequales. — De Cath. concord, L. 2, were equal with Peter in power, 
c. 13, fol. 23, col. 2, T. 3. 



THE CATHOLIC KAITII. 



401 



Century XVI. 
FRANCISCUS DE VICTORIA. 



Sed super est dubium, An aequalem 
[potestatem] acceperint cum Petro : Nam 
haec etiam quaestio in utranque partem 
habet assertores. Sed quia ad majora 
festinanti non vacat utriusque partis fun- 
damenta tradere pro sententia, quam veri- 
orem puto, pono conclusionem, apostoli 
omnes habuerunt aequalem potestatem 
cum Petro. — Sed potius probatur-ex gestis 
Apostolorum ipsorum, qui ubique terra- 
rum constituebant ecclesias, et episcopos, 
et leges ferebant pro potestate : nee ap- 
paret quid Petrus posset, dimissis his, quae 
ad solum summum. pontificem attinent, 
quod non et alii. Et Paulus ad Gala, i 
et 2, satis defendit se parem potestatem 
cum Petro habere. Haec est aperte sen- 
tentia Cypriani in Epistola de unitate 
ecclesiae ad Novatianum : Et habetur 24, 
q. I, Ego dico tibi hoc, Utique erant 
caeteri Apostoli, quod Petrus, pari con- 
sortio praediti, et honoris, et potestatis. 
Nee audienda est glo. dicens hoc debere 
intelligi in ordine et dignitate consecra- 
tionis, non in potestatis plenitudine : ut 
patere potest ipsam epistolam divi Cypri- 
ani legenti. — De pot. eccl. relect. 2, qu. 
2, n. 10, fol. 64, 65. 



But, besides, there is a doubt. Whether 
they received equal power with Peter : for 
this cjuestion also has advocates on both 
sides. But because, since we are hasten- 
ing to greater things, we have no leisure 
to deliver the foundations of each side for 
sentence, I lay down the conclusion, which 
T regard the truest, that all the Apostles 
had equal power with Peter. — But it is 
rather proved from the acts of the Apos- 
tles themselves, who everywhere through- 
out the whole earth established churches 
and enacted laws in power : nor does it 
appear what Peter, apart from those things 
which pertain to the chief pontiff alone, 
could do which the others also could 
not. And Paul, in Galat. i and 2, suffi- 
ciently defends that he has equal power 
with Peter. This is clearly the opinion of 
Cyprian in his Epistle, On the Unity of 
the Church, to Novatian : and is contained 
in 24, q. I, Ego dico tibi hoc. What Peter 
was, this indeed were the rest of the 
Apostles, possessed of an equal share both 
of honor and power. Nor must we heed 
the Gloss, saying this ought to be under- 
stood in the order and dignity of conse- 
cration, not in the fullness of power : as 
can be evident to one who reads the 
Epistle itself of St. Cyprian. 



Chapter II. 

All THE Aposti:es are called Foundations, and the 
Church is said to be Built upon Them. 



THE CATHOLIC CHURCH. 
SCRIPTURE. 



King James' Version. 

Ephes. 2 : 20. And are built upon the 
foundation of the apostles and prophets, 
Jesus Christ Himself being the chief cor- 
ner-stone ; 



Douay Version. 

Ephes. 2 : 20. Built upon the foun- 
dation of the apostles and prophets, Jesus 
Christ Himself being the chief corner- 
stone ; 



402 



THE CATHOLIC FAITH. 



Rev. 21 : 14. And the wall of the 
city had twelve foundations, and in them 
the names of the twelve apostles of the 
Lamb. 



Apoc. 21 : 14. And the wall of the 
city had twelve foundations, and in them, 
the twelve names of the twelve apostles of 
the Lamb. 



Century III. 

ORIGEN, PRIEST OF ALEXANDRIA. 

In Matt. 16, T, 12, c. 11, col. 1000, looi, Pat. Gr. T. 13. Cited 
on page 393. 

Century IV. 

BASIL, BISHOP OF CAESAREA. 



"'HiKo^ofJ.rjrai yap [sKHXr/dia] kni 
TGO OsjueXioa rcSr dTtodroXoor uai 
TfpoqyrfTcSv • ev TcSr opsoov rfv uai 6 
Herpoi, ecp- rj<i uai 7tSTpa<i knifyyEi- 
Xaro 6 Kv pic's oixodouydsiv avrov 
rr}v EHxXrfdiav. — In Is. 2, n. 66, p. 
604, T. I, D. 



The Church is built upon the founda- 
tion of the Apostles and prophets : Peter 
also was one of the mountains ; upon 
which rock also the Lord promised to 
build His Church. 



AMBROSE, BISHOP OF MILAN. 



Si Petrus fundamentum est Ecclesiae, 
sicut et caeteri apostoli, quemadmodum 
praesens lectio aperte demonstrat ; ergo 
super ipsum aedificata est, sicut et super 
caeteros : si vero super Petrum Ecclesia 
aedificata non est, ergo nee super cae- 
teros ; falsa ergo est hujus Joannis prae- 
sens assertio, quia dicit duodecim apos- 
tolos duodecim fundamenta esse ecclesiae. 
— Expos, in Apoc. (op. spurium) de vis. 
sept., col. 949, C, Pat. Lat. T. 17. 



If Peter was a foundation of the 
Church, as also the other Apostles, as the 
present lesson openly demonstrates ; there- 
fore she is built upon him, as also upon 
the others : but if the Church is not built 
upon Peter, therefore neither is it built 
upon the others. The present assertion 
of this John is false, therefore, because he 
says that the twelves Apostles are the 
twelve foundations of the Church. 



ST. JEROME, PRIEST. 



At dicis, super Petrum fundatur Eccle- 
sia : licet id ipsum in alio loco super om- 
nes Apostolos fiat ; et cuncti claves regni 
caelorum accipiant : et ex aequo super eos 
Ecclesiae fortitudo solidetur. — Adv. Jo- 
vin., L. I, c. 14, p. 127, B., T. 2. 

Quos nos possumus dicere fundamen- 
ta? Apostolos. — In Ps. 86 (op. spurium), 
p. 108, D., T. 7. 



But you say the Church is founded 
upon Peter : though in another place this 
very thing is done upon all the Apostles, 
and all receive the keys of the kingdom of 
heaven, and the strength of the Church is 
equally founded upon them. 

Whom can we call the foundations ? 
the Apostles. 



THE CATHOLIC FAITH, 



40, 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



' Dispersa sunt omnia ossa mea': quid 
sunt ossa, nisi corporis firmamenta ? Cor- 
pus autem Christi, Ecclesia : firmamenta 
autem ecclesiae qui, nisi Apostoli, qui 
etiam columnae alibi nuncupantur? — Ep. 
140, Honorat.. c. 14, n. 36, col. 553, Pat. 
Eat. T. 33- 

Quare sunt fundamenta Apostoli et 
Prophetae ? Quia eorum auctoritas portat 
infirmitatem nostram. — In Ps. 86, n. 4, 
col. 1 103, lb., T. 37. 



'All my bones are scattered': what 
are bones but the supports of the body ? 
But the body of Christ is the Church : yet 
who are the supports of the Church but 
the Apostles, who are elsewhere called 
columns also ? 

Wherefore are the Apostles and proph- 
ets foundations ? Because their authority 
supports our infirmity. 



Century XVI. 

FRANCISCUS SIXTUS OF SIENNA. 



Credimus enim, et certa fide fatemur, 
Christum esse primum ac potissimum to- 
tius ecclesiastici aedificii fundamentum ; 
sed super hoc etiam fundamentum, asseri- 
mus alias Petras superimpositas, nempe 
Petrum, et caeteros Apostolos, quos Joan- 
nes in Apocalypsi nominat duodecim fun- 
damenta coelestis Hierusalem. — Biblioth., 
L. 6, annot. 68, p. 496, D. 



We believe and confess with certain 
faith that Christ is the first and principal 
foundation of the entire ecclesiastical edi- 
fice ; but upon this foundation also, we 
assert that other rocks were placed, name- 
ly, Peter and the other Apostles, whom 
John, in the Apocalypse, names the twelve 
foundations of the heavenly Jerusalem. 



Chapter III. 
The Keys were Intrusted to All the Apostles. 

THE CATHOLIC CHURCH. 



SCRIPTURE. 



King James' Version. 



Matt. 18 : 18. Verily I say unto you. 
Whatsoever ye shall bind on earth shall 
be bound in heaven ; and whatsoever ye 
shall loose on earth shall be loosed in 
heaven. 

John 20 : 23. Whatsoever sins ye 
remit, they are remitted unto them ; and 
whatsoever sins ye retain, they are re- 
tained. 



Douay Version. 



Matt. 18 : 18. Amen I say to you, 
whatsoever you shall bind upon earth, 
shall be bound also in heaven : and what- 
soever you shall loose upon earth, shall be 
loosed also in heaven. 

John 20 : 23. Whose sins you shall 
forgive, they are forgiven them : and 
whose sins you shall retain, they are re- 
tained. 



404 



THE CATHOLIC FAITH. 



Century III. 



ORIGEX, PRIEST 

'Apa de rc^ IJerpcp /.lovoj diSov- 
rai vjto Tov Kvpiov ai HXEi8E<i rrj'i 
T(Sv ovpavcSv fiadiXeiai ,uai ovdei'i 
aTEpoi T(^v jiaxapicDv avrd<^ Xrjt'E- 
rai ; — In Matt. i6, T. 12, c. 11, p. 1000, 
looi, Pat. Or. T. 13. 



OF ALEXANDRIA. 

But are the keys of the kingdom of 
heaven given to Peter alone b}" our Lord, 
and shall no other one of those blessed 
men receive them ? 



Century IV. 

HILARY, BISHOP OF POICTIERS. 



Tanta, et tam Deo propria vos, o 
sancti et beati viri, et ob fidei vestrae 
meritum claves regni coelorum sortiti, et 
ligandi ac solvendi in caelo, et in terra jus 
adepti, gesta esse per Dominum nostrum 
Jesum Christum Dei filium videratis. — 
De Trin., L. 6, c. 33, p. 66, T. i. 

Apostoli coelorum claves sortiti sunt. 
— Tract, in Ps. 52, c. g, p. 244. 



So great things, and so peculiar to 
God, ye, O holy and blessed men, and 
who for the reward of your faith have re- 
ceived the keys of the kingdom of heaven, 
and obtained the right of binding and 
loosing in heaven and upon earth, have 
seen performed through our Lord Jesus 
Christ the Son of God. 

The Apostles have obtained the keys 
of the heavens. 



OPTATUS, BISHOP OF MILEYIS. 



Claves regni coelorum communicandas 
caeteris, solus [Petrus] accepit. — Contr. 
Parmen., L. 7, col. 411, T. 2, La B. 



Peter alone received the keys of the 
kingdom of heaven, to be communicated 

to the rest. 



AMBROSE, BISHOP OF MILAN, 



Tibi, inquit, dabo claves regni coe- 
lorum, ut et solvas et liges. — Quod Petro 
dicitur, apostolis dicitur.. — In Ps. 38, c. 
37, col. 1057, Pat. Lat. T. 14. 



To thee. He said, will I give the keys 
of the kingdom of heaven, that you may 
both loose and bind. — What is said to 
Peter, is said to the Apostles. 



ST. JEROME, PRIEST. 



— Cuncti claves regni coelorum accip- 
iant. — Adv. Jovin., L. I, c. 14, p. 127, 
B., T. 2. 



All receive the keys of the kingdom 
of heaven. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Dictum est ministris Apostolis, ' Quae 
solveritis in terra, soluta erunt et in coelo.' 
— Tract. 22 in Joan., n. 7, col. 1578, 
Pat. Lat. T. 35. 



It was said to the Apostolic ministers. 
Whatsoever ye shall loose upon earth, 
shall be loosed in heaven also. 



THE CATHOLIC FAITH. 405 

Numquid istas claves Petrus accepit, Did Peter receive these keys, and did 

et Paulus non accepit ? Petrus accepit, et Paul receive them not ? Did Peter receive 

Joannes et Jacobus non accepit, et caeteri them, and did John and James and the 

Apostoli ? — Serm. 149, c. 6, n. 7, col. 802, rest of the Apostles receive them not? 
lb., T. 38. 

Century V. 

LEO THE GREAT, BISHOP OF ROME. 

' Tibi dabo claves regni coelorum, ' To thee will T give the keys of the 

etc' Transivit quidem etiam in Aposto- kingdom of heaven, etc' The right of 

los alios jus istius potestatis, sed non this power passed to the other Apostles 

frustra uni commendatur quod omnibus also, but not without cause is that com- 

intimetur. — Serm. 83 (al. 80) in Nat. S. mended to one which is announced to all. 
Pet., c 2, col. 430, A., Pat. Lat. T. 54. 

Century IX. 

PHOTIUS, BISHOP OF CONSTANTINOPLE. 

Et ydp xai 7tpd<3 Hetftor Eiprj- For although it is spoken to Peter, 

rai • aA/l* ovv ev TtfjodaoTto) rov yet in the person of the leader, this power 
■Hopvcpcxiov, uai ro7i Xoi7toi<3 rcSv was given to the rest of the Apostles also. 
/uaOz/rcSv 7) roiavrr} k^ov6ia ids- 
doTO. — Cod. 280 in Eulog., L. 2, contr. 
Nest., col. 1600. 

Century XI. 

THEOPHYLACTUS, ARCHBISHOP OF ACRIDA. 

Ei ydfi Hat itpoi Uerpov fiovov For although it was spoken to Peter 

El'prjTai Tu, 800600 6oiy dXXd uai alone ; I will give thee ; yet it is given to 

Ttddi TOLi d-rCodroXoii dedorai. — In all the Apostles also. 
Matt. 16, p. 85, D., T. I. 

Century XVII. 

NICOLAUS RIGALTIUS. 

Dixit igitur Petro : dabo tibi claves : He said therefore to Peter : I will 

At non dixit : Dabo tibi soh. — In Ep. give thee the keys. But He said not : I 
Firmil. ad Cyp., Ep. 75, p. 148. will give them to thee alone. 



Chapter IV. 
The Command, "Feed My Sheep," Given to All. 

THE CHURCH OF ROME. 

A DOCTRINAL CATECHISM. 

Q. What do you conclude from the above commission [Feed My 
Sheep], given only to Peter? 



4o6 



THE CATHOLIC FAITH. 



A. That Christ gave the charge of the whole Church, pastors and 
people, sheep and lambs, to Peter alone. — On the Head of the Church, 
c. I, p. 155) 156- 



THE CATHOLIC CHURCH. 



SCRIPTURE. 



King James' Version. 



Douay Version. 



Matt. 10 : 6. But go rather to the 
lost sheep of the house of Israel. 

Acts 20 : 28. Take heed therefore 
unto yourselves, and to all the flock, over 
the which the Holy Ghost has made you 
overseers, to feed the church of God, 
which He hath purchased with His own 
blood. 



Matt. 10 : 6. But go ye rather to the 
lost sheep of the house of Israel. 

Acts 20 : 28. Take heed to your- 
selves and to the whole flock, wherein the 
Holy Ghost hath placed you bishops, to 
rule the Church of God, which He hath 
purchased with His own blood. 



Century III. 
THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE. 



Nam etsi pastores multi sumus, unum 
tamen gregem pascimus et oves universas, 
quas Christus sanguine suo et passione 
quaesivit, colligere et fovere debemus, etc. 
— Ep. 68, Steph., c. 5, p. 188. 



For although we be many shepherds, 
yet we feed one flock, and ought to collect 
and foster all the sheep which Christ has 
purchased with His own blood. 



Century IV. 



BASIL, BISHOP OF CAESAREA. 



TlivpE yap, qjri6i, cpikEi<i jxe 
TtXeov rovTGov ; IIoi/j.aivs zd npo- 
fiard fxov Ttdde 8e roK hcpErii Ttoi- 
Iie6i Hai diSadnaXoiS rr/r i'drjy Ttap- 
exorrei eqovdiav. — Const. Monast., 
c. 22, n. 5, p. 818, T. 2. 



Peter, He saith, lovest thou Me more 
than these ? Feed My sheep. And He 
conferred upon all pastors and teachers 
who should come afterwards an equal 
power. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



Zlid ri uai to ai/Lia l^fjefK ; 
'Iva rd Ttpoftara HTrjdrjTai ravra, 
a TOO IJerpo) uai roTi jjlet eheIvov 
tvEX£ipi6Ev. — Ue Sacerdot., L. 2, c, i, 
p. 454, E., T. 1. 



Why did He shed His blood ? That 
He might purchase those sheep, which He 
committed to Peter and his successors. 



THE CATHOLIC FAITH. 



407 



AURELIUS AUCxUSTINE, BISHOP OF HIPPO. 



Non ergo nos, sed ipsum amemus ; 
et in pascendis ovibus ejus ea quae sunt 
ejus, nos ea quae sunt nostra quaeramus. 
— Scd si pastor bonus qui posuit animam 
suam pro ovibus suis, ex ipsis ovibus tarn 
multos sibi martyres fecit ; quanto magis 
debent usque ad mortem pro veritate cer- 
tare, et usque ad sanguinem adversus pec- 
catum, quibus oves ipsas pascendas, hoc 
est, docendas regendasque committit ? — 
Tract. 123 in Joan. Evang., n. 5, col. 
1968, 1969, Pat. Lat. T. 35. 

Et cum ei dicitur, ad omnes dicitur, 
' Amas me ? Pasce oves meas. ' — De 
agone Christ., c. 30, n. 32, col. 308, 
lb., T. 40. 



Let us not love ourselves, therefore, 
but let us love Him ; and in feeding His 
sheep, let us seek those things v^^hich are 
His, not those things which are ours. — 
But if the good Shepherd, who laid down 
His life for His sheep, made so many 
Martyrs to Himself from these very sheep, 
how much more ought they to contend 
unto death even for the truth, and unto 
blood even against sin, to whom He has 
committed the feeding, that is, the teach- 
ing and ruling of the sheep themselves ? 

And when it is said to him, it is said 
to all : ' Lovest thou Me ? Feed My 
sheep.' 



Chapter V. 



The "Rock." 



THE CHURCH OF ROME. 



The Church of Rome understands Christ as referring to St. Peter 
by the term " Rock " and as building His Church upon Him. 



JOHN MALDONATUS, JESUIT. 



Quemadmodum ergo dicit : tibi dabo 
claves regni coelorum, ita dicit super hanc 
petram, id est, super te aedificabo Eccle- 
siam meam. — In Matt. 16, p. 459, T. i. 



As therefore He saith : ' To thee will 
I give the keys of the kingdom of heaven,' 
so He saith : ' Upon this Rock,' that is. 
'upon thee will I build My Church.' 



A DOCTRINAL CATECHISM. 



Q. Quote St. Matthew, chapter xvi. 

A. "Thou art Peter, and upon this rock I will build My Church, 
and the gates of hell shall not prevail against it." 
Q. What is meant here by the word " rock " ? 
A. Peter himself. — On the Head of the Church, c. i, p. 154. 



4o8 



THE CATHOLIC FAITH. 



THE CATHOLIC CHURCH. 

Many of the Fathers consider the Rock upon which Christ built 
His Church to be the great Faith of St. Peter in Him. Others consider 
Peter's declaration, "Thou art the Son of the living God," as the Rock 
upon which the Church is built. Others, again, regard Christ as the 
Rock. These different interpretations really amount to the same thing. 
It is upon Christ, the Head over all, and not upon St. Peter, His 
servant, that the Church is reared as upon a sure foundation. 

Section I. 
The Rock — Peter's Faith. 



Century IV. 

HILARY, BISHOP OF POICTIERS. 

Unum igitur hoc est immobile funda- This, therefore, is the one immovable 

mentum, una haec felix fidei petra Petri foundation; this is the one happy rock of 

ore confessa : ' Tu es Filius Dei vivi.' — faith confessed by the mouth of Peter; 

De Trin., L. 2, c. 23, p. 46, T. i. Thou art the Son of the living God. 

EPIPHANIUS, BISHOP OF CONSTANTIA. 



Kai 6 dpvT/ddjuevoi Ttpoi (S/jav 
dyioi Uerpoiy xai Hopvcpaioracoi 
rc^v 'ATtodroXoDVy oi yeyorev rjjJiiv 
dXrjBcS'i draped Ilerpa BejueXiuvda 
rrjv Ttidxiv rov Kvpiuv, tq) y a)HO- 
6 6/j.7]ro 7) "'EKKX.rjdia Hard Ttdvra 
rpoTtov. — Haer. 59, c. 7, p. 500, A., 
T. I. 



St. Peter also, the leader of the Apos- 
tles, once denied his Lord, who was to us 
truly a firm rock laying the foundation of 
the faith of our Lord, upon which the 
Church is built in every way. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE 

'E7ti zavrt;} r^i Uirpoc. Ovn ei- 
TtEVy Itti rcS" JJETpt^- ovrs ydp titi 
TcS drSpaoTta), a'AA' eTti rrfv itidriv 
rrfy kavrov ^EnnXrjdiay wytodo/trfde. 
Ti 8e rjy ?/ Ttidri'i ; ^v si 6 XpidroSy 
6 vio'i rov Qe.ov rov CGorro^. — Serm. 
I in Sanct. Pentecost, (op. spurium), p. 
956, E., T. 3. 

"Ahove ri q)T/di roo Uarpw, rcS 
drvXw, r/J xpT/TtiOt, rcS did rovro 
KXrjOarri TLerpop eiteidy r^ Ttidrsi 
TtETterpoojusroi tjv • — Horn. 2 in Ps. 50, 
0. 2, p. 710, C, T. 5. 



'Upon this rock." He did not say 
upon Peter ; for He did not build His 
Church upon the man, but upon his faith. 
But what was that faith ? ' Thou art the 
Christ, the Son of the living God. ' 



Hear what He saith to Peter, that 
pillar and foundation, who was therefore 
called Peter because he was possessed of 
a faith of rock. 



THE CATHOLIC FAITH. 



409 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Quid est 'super banc petram aedifi- 
cabo Ecclesiam meam ' ? Super banc 
fidem, super id quod dictum est, ' Tu es 
Christus FiHus Dei vivi. Super banc pe- 
tram,' inquit, ' fundabo Ecclesiam meam.' 
— Tract. 10 in Joan. Epist., n. i, col. 
2054, Pat. Lat. T. 35. 



What is ' Upon this rock will I build 
My Church' ? Upon this faith, upon that 
which was said. Thou art Christ, the Son 
of the living God. ' Upon this rock,' He 
said, 'will I build My Church.' 



LITURGY OF ST. JAMES. 



— Quam [ecclesiam] fundasti super 
petram fidei. — Col. 31, E., T. 4, La B. 



Thou didst found thy Church upon 
the rock of faith. 



Century V. 

ISIDORE, MONK OF PELUSIOTA. 



dida^cn Tcdvta'i fjovXo/J-Svo'i, rjv hfi- 
7tvsv6dei's 6 IleTpo'i itap avrov &?? 
HprjTtlXa Hat fidBov aTrsQsro, sq) y 
rrfv kavTov eKKXi)6iay 6 Kv/jio'i 
(^Kodojiir/de. — L. i, Ep. 235, Sereno, 
p. 56. 



But He wished to teach all the sure 
confession which Peter, inspired by Him, 
laid as a base and foundation, upon which 
the Lord built His Church. 



CYRIL, BISHOP OF ALEXANDRIA. 



"Eiprjrai ydp nov Ttap avrov 
Ttpoi rov Qeoddediov UsTpov, ore. 
doq)(2i, xai dveTtntXj'/Hroo'i ti/v Eii 
avruv Tcidtiv opLoXoycSv £q)adKSv. 
2v 81 Xpidro'^ u vio'S rov Osov rov 
l^cSvro's. 2v 81 Ilerpo'i xai enl rav- 
r^ r^ Tterpa fj8/j.EXioodoo jiov rrjv 
EunXr^diav. Ilsrpav oifiai Xeyoov 
TO dxpddarrov Eii nidriv rov /.la- 
BrfTOv. — In Es., L. 4, orat. 2, p. 593, 
C, T. 2. 

nirpav oi/.iai 7iapGovv/ioD<i, Er8- 
pov 6vd8%', 7} rrjv dKardd8idrov xai 
hdpaiovd rifv rov j.iafjrjrov itidriv 
ditoxaXcSv, Ecp Tj xai d^iaitr c^r oo'i 
EpvpEidrai r£ xai diaTCEitrfjjLEr 7/ 
ExxXr}dia Xpidrov, xai avrali dvd- 
Xooro^ raii ddov itvXaii sidadEi 
dia/JEvovda. — De sanct. Trin., Dialog. 
4, p. 507, T. 5. 



For He said to the blessed Peter, 
when, wisely and blamelessly confessing 
his faith in Him, he said : ' Thou art 
Christ, the Son of the living God'; ' Thou 
art Peter, and upon this rock I will build 
My Church,' meaning by 'rock,' I be- 
lieve, the unshaken faith of the disciple. 



By 'the rock,' used paronymously. 
He means nothing else, T believe, than 
the firm and immovable faith of the dis- 
ciple, upon which also the Church of 
Christ is infallibly and firmly fixed, and 
w^hich shall remain forever, invincible 
against the gates of hell. 



4IO 



THE CATHOLIC FAITH. 



LEO THE GREAT, BISHOP OF ROME 



' Super banc petram aedificabo eccle- 
siam meam,' etc. Super hanc, inquit, 
fortitudinem aeternum extruam templum, 
at ecclesiae meae coelo inserenda sublimi- 
tas, in hujus fidei firmitate consurget. 
Hanc confessionem portae inferni non 
tenebunt, mortis vincula non ligabunt. — 
Serm. 80 (al. 83) in Nat. S. Pet., c. 2, 
col, 434, Pat. Lat. T. 54. 



Upon this rock I will build My 
Church, etc. Upon this strength, He 
saith, I will build an everlasting temple, 
and the height of My Church, which shall 
reach to heaven, shall rise upon the firm- 
ness of this faith. The gates of hell shall 
not hold this confession, the bonds of 
death shall not bind it. 



PETER CHRYSOLOGUS, BISHOP OF RAVENNA. 



Petrus a petra nomen adeptus est, 
quia prius meruit Ecclesiam fidei firmitate 
fundare. — Serm. 154 in D. Steph., col. 
608, C, Pat. Lat. T. 52. 



Peter obtained his name from the 
rock (petra), because he first deserved to 
found the Church by the firmness of his 
faith. 



Century IX. 

JONAS, BISHOP OF ORLEANS. 



Multi namque et pene omnes, Petram 
super quam aedificatur Ecclesia, fidem 
intelligunt B. Petri, quae communis est 
totius sanctae ecclesiae, videlicet earn quae 
paulo ante promissionem hanc praeces- 
serat, id est : Tu es Christus Filius Dei 
vivi, et huic Petrae superaedificandem 
Ecclesiam suam Dominus promisit. — De 
cult. Imag., L. 2, col. 653, AB., T. 5, 
LaB. 



For many and almost all understand 
the rock upon which the Church is built 
to be the faith of the blessed Peter, which 
is common to the w^hole holy Church, 
namely, that which had preceded a little 
before this promise, that is : Thou art 
Christ, the Son of the living God, and 
upon this rock the Lord promised that 
His Church should be built. 



CHRISTIANUS DRUTHMARUS, ABBOT OF GORBIE. 



Super hanc firmitatem fidei quam 
confessus es, aedificabo Ecclesiam meam, 
et super me aedificabo te cum omni Ec- 
clesia mea. — In Matt. 16, c. 35, col. 1396, 
D., Pat. Lat. T. 106. 



Upon this strength of faith which 
thou hast confessed, I will build My 
Church ; and upon Me I will build thee 
with all My Church. 



NICOLAUS I., BISHOP OF ROME. 



Principatum itaque divinae potestatis, 
quod omnium conditor electis suis aposto- 
lis largitus est, super solidam fidem apos- 
tolorum principis soliditatem constituens, 
ejus egregiam, immo primam sedem de- 
liberavit. — Ep. 2 ad Mich., col. 1291. B., 
T. 9, L. and C. 



Therefore establishing the principate 
of the divine power, which the Founder 
of all things bestowed upon his chosen 
Apostles, a firmness upon the solid faith 
of the prince of the Apostles, He deter- 
mined his eminent, yea, first see. 



THE CATHOLIC FAITH. 



411 



Century XL 

.^<:lfric, archbishop of york. 

The Lord said to Peter : "Thou art of stone." For the strength 
of his belief, and for the steadfastness of his profession he received that 
name, because he had attached himself with firm mind to Christ, Who 
is called "stone " by the Apostle Paul. • "And I will build My Church 
upon this stone " ; that is, on that faith which thou professest. All 
God's Church is built on that stone ; that is, upon Christ. — Horn, in 
Pass. Apost. Pet. et Paul, p. 369, vol. i. 



BRUNO ASTENSIS, BISHOP OF SEGNI. 



Si Petrum non inteiligis, petram re- 
spice : ' petra autem erat Christus.' Sic 
igitur a petra Petrus, sicut a Christo 
Christianus. Videamus itaque quid sit 
' et super hanc petram aedificabo Eccle- 
siam meam.' Super hanc petram, quam 
tu modo in fidei fundamentum pgsuisti ; 
super hanc fidem, quam tu modo docuisti, 
dicens : ' Tu es Christus, Filius Dei vivi ' ; 
super hanc petram et super hanc fidem 
aedificabo Ecclesiam meam. — Non est 
aliud fundamentum, nisi ilia petra quam 
Petrus possuit in fundamentum, cum di- 
ceret : ' Tu es Christus, Filius Dei vivi ' ; 
super hanc autem petram aedificatur tota 
ecclesia Dei. — In Matt. 16, Pars 3, c. 68, 
col. 213, BC, Pat. Lat. T. 165. 



If thou dost not understand Peter, 
look to the rock : ' But the rock was 
Christ.' Thus, therefore, Peter is derived 
from petra — the rock — just as Christian 
from Christ. Let us see, therefore, what 
is, 'And upon this rock I will build My 
Church.' Upon this rock, which thou 
hast just now laid down for a foundation 
of faith ; upon this faith which thou hast 
now taught, saying : * Thou art Christ, the 
Son of the living God'; upon this rock, 
and upon this faith will I build My 
Church. — There is no other foundation 
but that rock which Peter laid for a foun- 
dation when he said : ' Thou art Christ, 
the Son of the hving God': moreover, 
upon this rock the whole Church of God 
is built. 



Century XVL 
DESIDERIUS ERASMUS. 



' Super illam petram.' Non super 
Romam, ut arbitror. Nam fieri potest ut 
Roma quoquo degeneret, sed super eam 
fidem, quam Petrus professus est et quam 
hactenus Romana servavit ecclesia. — In 
Hieron., ep. 57 ad Damas.. p. 132, T. 2. 
Op. Hieron., ed. Erasm. 



' Upon that rock. ' Not upbn Rome, 
as I think. For it is possible that Rome 
also might degenerate ; but upon that faith 
which Peter professed, and which the 
Roman Church has thus far preserved. 



JOHN MALDONATUS, JESUIT. 



Sunt inter veteres auctores, qui inter- 
pretentur super hanc petram ; id est, super 
hanc fidem, aut hanc fidei confessionem. 



There are some authors among the 
ancients who interpret it ' Upon this 
rock ' ; that is, upon this faith, or this 



412 



THE CATHOLIC FAITH. 



qua me Filium Dei A'ivi esse dixisti, ut 
Hilarius, et Gregorius Nyssenus et Chry- 
sostomus et Cyrillus Alexandrinus, Auctor 
Commentariorum in Epistolas D. Pauli, 
qui Ambrosio tribuntur. — In Matt. i6 : 8, 
P- 457, T. I. 



confession of faith, whereby thou hast 
said that I am the Son of the Hving God ; 
as Hilary, and Gregory of Nyssa, and 
Chrysostom, and Cyril of Alexandria, and 
the author of the Commentaries upon the 
Epistles of St. Paul, which are attributed 
to Ambrose. 



Section II. 
The Rock — Peter's Confession. 



Century IV. 
HILARY, A ROMAN DEACON, 



Unde dicit Dominus ad Petrum : 
' Super istam petram aedificabo Ecclesiam 
meam,' hoc est, in hac catholicae fidei 
confessione statuam fideles ad vitam. — In 
Ephes. 2 : 20, col. 380, D., Pat. Lat. T. 
17. Op. Ambros. 



Wherefore the Lord saith to Peter : 
' Upon this rock I will build My Church,' 
that is, upon this confession of the Cath- 
olic faith I will establish the faithful unto 
life. 



HILARY, BISHOP OF POICTIERS. 



Et Pater dicendo : ' Hie es" filius 
mens,' Petro revelavit, ut diceret : ' Tu es 
filius Dei, quia in eo, quod dicitur : 'Hie 
est,' revelantis indicium est ; in eo vero, 
quod respondetur : ' Tu es,' conntentis 
agnitio est. Super hanc igitur confessio- 
nis petram Ecclesiae aedificatio est. — De 
Trin,, L. 6, n. 36, p. i6g, T. i. 



And the Father, by saying : ' This 
is My Son,' revealed to Peter that he 
should say : ' Thou art the Son of God, 
for in that which is said : ' This is,' is the 
evidence of One revealing : but in the re- 
ply which was made: 'Thou art,' is the 
recognition of one confessing. Upon this 
rock of confession, therefore, is the Church 
built. 



GREGORY, BISHOP OF NYSSA. 



Ipse Dominus ait ad principem [Apos- 
tolorurrt] : ' Tu es Petrus, et super hanc 
petram aedificabo Ecclesiam meam, super 
confessionem videlicet Christi, quia dix- 
erat : Tu es Christus, Filius Dei viventis. 
— Testim, de advent, dom. in carne adv. 
Jud., p. 162, T. 2. 



The Lord Himself saith to the prince 
of the' Apostles : ' Thou art Peter, and 
upon this rock I will build My Church,' 
namely, upon the confession of Christ, 
because he had said : ' Thou art Christ, 
the Son of the living God.' 



AMBROSE, BISHOP OF MILAN. 



Fides ergo est Ecclesiae fundamen- 
tura : non enim de carne Petri, sed de fide 
dictum est, quia portae mortis ei non prae- 
valebunt : sed confessio vicit infernum. 



Faith, therefore, is the foundation of 
the Church : for it was not said of Peter's 
flesh, but of his faith, that the gates of 
death shall not prevail against it : but the 



THE CATHOLIC FAmi. 



413 



Et haec confessio non unum haeresim ex- 
clusit ; nam cum ecclesia multis tamquam 
bona navis fluctibus saepe tundatur, ad- 
versus omnes haereses debet valere Eccle- 
siae fundamentum. — De incarnat. dom. 
Sacram., c. 5, n. 34, col. 827, Pat. Lat. 
T. 16. 



confession vanquishes hell. And this con- 
fession excludes not one heresy merely ; 
for since the Church, like a good ship, is 
often buffeted with many waves, the foun- 
dation of the Chnrch ought to be firm 
against all heresies. 



TOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



Kai eyoo dot Xeyco, 60 si JJer- 
poi, Hal €7ti ravTir/ rr) iter pec oixo- 
So/iiTJdGO J.10V TTfy kHKXrj6iay , rovr- 
e6Ti, Tf/ Ttidrei rij<i o/ioA-oyuxi. — 
Horn. 54 al. 55 in Matt. 16, c. 2, p. 616, 
A., T. 7. 

'O yap TTJv 'EHKXjjdlav kiti z^ 
(jfioXoyia avrov 01x08 oixr/dai, xai 
ovTGo teixidai dvrr/v, h. t. A. — Horn. 
82 al. 83 in Matt., c. 3, p. 887, D. 

Tcp jiiev yap Uerpoo ovdsr v6rs- 
por TtpodeOrjHEv 6 Xpidroi, a'AA' gj? 
drcrjpzidiievT}^ avrcp rr/i Ttidrsao'i, 
n)v 'ExuXT/diar ecprjdEv kiti ttjv ofio- 
Xoyiav oiuo^oiJLrjdEiv rr}v kueivov. 
Hom. 21 al. 20 in Joan., c. i, p. 138, C, 



' And I say unto thee, Thou art 
Peter, and upon this rock I will build 
My Church,' that is, upon the faith of 
thy confession. 



For He Who built His Church upon 
his confession, and thus fortified it, etc. 



For Christ added nothing more to 
Peter, but, as if his faith were perfect, He 
said that He would build His Church 
upon his confession. 



T. 8. 



Century V. 

THEODORET, BISHOP OF CYRUS. 



Tovrov x^P^^ ^^^ ^ Aeditorrii 
ffficSr Xpidrdi rcSv ditodToXoav rov. 
TtpwTOVf ou rifv ofioXoyiav oiov 
Tiva Hpr/Ttlda uai Qej.isXiov rrji 
EKKX7]dia% KareitrjqEv, dvvExcsoprjdEv 
daXEvBrjvaL nai dprr/Oifrai.-^Ep. 77, 
Eulalio, p. 1130, T. 4. 



For this cause also, our Lord Christ 
allowed the first of the Apostles, whose 
confession He had laid as a base and 
foundation of the Church, to be shaken 
and erf. 



Century VI. 
FELIX III., BISHOP OF ROME. 



Nam cum ipse dixisset ad dominum, 
■ Tu es Christus, Fihus Dei vivi '; ab ipso 
audire meruit, ' Beatus es Simon Bar 
Jona, etc' Et super ista confessione 
aedificabo ecclesiam meara. — Ep. 5, ad 
Zenonem Imperat., col. 163, 166, EA., 
T. 5, L. and C. 



For when he said to the Lord, ' Thou 
art Christ, the Son of the living God,' he 
deserved to hear from Him, ' Blessed* art 
thou, Simon Bar Jona, etc' And upon 
this confession I will build My Church. 



414 THE CATHOLIC FAITH. 

GREGORY THE GREAT, BISHOP OF ROME. 

Sed in vera fide persistite, et vitam But remain fast in the true faith, and 

vestram in petra Ecclesiae, hoc est, in establish thy Hfe upon the rock of the 

confessione beati Petri Apostolorum Prin- Church ; that is, upon the confession of 

cipis soUdate. — L. 4, Ep. 38 ad Theodel. the blessed Peter, the prince of the Apos- 

Reg., col. 718, D., T. 2. ties. 

Century IX. 

HINCMAR, ARCHBISHOP OF RHEIMS. 

Dominus dixit, ' Tu es Petrus, et The Lord said, ' Thou art Peter, and 

super hanc petram,' id est, super hanc upon this rock,' that is, upon this firm and 

tirmam et solidam fidei confessionem, solid confession of faith which thou hast 

quam tu es confessus, ' aedificabo Eccle- confessed, ' I will build My Church.' 
siam meam.' — Opusc. 33 Hincmar., c. 45, 
P- 555, T. 2. 

JOHN VIII., BISHOP OF ROME. 

Super quam etiam solidam confessio- Upon this solid rock of confession 

nis petram, suam dominus ecclesiam fab- also, the Lord built His Church, 
ricavit. — Ep. 76 ad Petrum Comit., col. 
60. B., T. II, L. and C. 

Century XI. 

THEOPHYLACTUS, ARCBHISHOP OF ACRIDA. 

"'AfiEiljEzai rov UErpor Kv- The Lord rewards Peter, giving him 

pLO^y jUidQor avrao Sidovi jueyav, to a great reward, namely, the building of 

tn crzjroj oiHo8ojj.rfBrjyai ztjv EXHXrj- the Church upon him. For when Peter 

6iav. ''EitEi yap GOUoX6y7]6Ev av- confessed that He was the Son of God, 

Tor vior &EOV 6 UEzpoi, cprjdiy on, He said that this confession which thou 

avTTf 7} ofxoXoyia rjv wfj,oX6yr}6a'i, hast confessed shall be the foundation of 

Uej^iiXiov iiiX\.Ei aivai rwv itidzEV- those who shall beheve : so that every man 

ovTGOv. "fldzE itdcvza arOpooTtur who shall build tlie house of faith shall lay 

/.lEXXovza Hzi^Eir zov zfji TtidzEGO'-, this confession for the foundation. 
oiKor, zavzTjv ryv ojuoXoyiav v7to- 
ziOsyai OejieXiov. — In Matt. 16, p. 85, 
A., T. I. 

Section III, 

The Rock — Christ. 

Century 11. 

TERTULLIAN, PRIEST OF CARTHAGE. 

Sed et cur Petrum? Si ob vigorem But why did He call him Peter? If 

iidei, multae materiae solidaeque nomen it was on account of the vigor of his faith, 
de suo accommodarent. An quia et petra many solid materials might take a name 



THE CATHOLIC FAITH. 



415 



et lapis Christiis? Siquidem et legimus 
positum eum in lapidem offendiculi et in 
petrani scandali. — Adv. Marc, L. 4, c. 
13, p. 173, Pars 3. 



from their quality. Or was it because 
Christ is both a rock and a stone ? Surely 
we read that he was made a stone of 
stumbling and a rock of offence. 



Century IV. 

ATHANASIUS, BISHOP OF ALEXANDRIA. 



oixiav avTov k%l rrjv Ttetpar. Ti<i 
6 arBpcoTtoi; "O ayioi Uevpoi. IIs- 
Tfja, 6 XpidroS. Olxia, 7) 7ti6rii. — 
Qu. in Scrip, (op. spurium), qu. 8, p. 
312, T. 2. 



A certain man built his house upon a 
rock. Who was that man? St. Peter. 
The rock, Christ. The house, faith. 



AMBROSE, BISHOP OF MILAN. 



Magna autem Christi gratia, qui om- 
nia prope vocabula sua discipulis donavit. 
— Petra est Christus ; Bibebant enim de 
spiritali sequente petra, petra autem erat 
Christus : etiam discipulo suo hujus voca- 
buli gratiam non negavit ; ut et ipse sit 
Petrus, quod de petra habeat soliditatem 
constantiae, fidei firmitatem. 

Enitere ergo ut et tu petra sis. Ita- 
que non extra te, sed intra te petram re- 
quire. Petra tua actus est, petra tua mens 
est. Supra hanc petram aediticatur domus 
tua ; ut nullis possit nequitiae spiritalis 
reverberari procellis. Petra tua fides est, 
fundamentum ecclesiae fides est. — In Luc. 
9, L. 6, n. 97, 98, col. 1694, Pat. Lat.T.15. 

Cum vocaretur ergo Simon, per hanc 
devotionem vocatus est Petrus. Legimus 
dicente Apostolo de ipso Domino : Bibe- 
bant de spiritali consequente eos petra, 
petra autem erat Christus. Recte igitur 
quia petra Christus, Simon nuncupatus 
est Petrus ; ut qui cum Domino fidei so- 
cietatem habebat, cum Domino haberet et 
nominis Dominici unitatem : et sicut a 
Christo christianus dicitur, ita et a petra 
Christo Petrus Apostolus vocaretur. — 
Serm. 44, n. 5, col. 691, lb., T. 17. 



Great is the grace of Christ, Who 
hath bestowed upon his disciples almost 
all His names. — The rock is Christ. For 
they drank of the spiritual rock following 
them, but the rock was Christ : to His 
disciple also He did not deny the grace of 
this name ; that he also might be Peter, 
because he had the solidity of constancy, 
and the firmness of faith from the rock. 

Strive, therefore, to be a rock thyself 
also. Seek the rock, therefore, not with- 
out thee, but within thee. Thy rock is 
action ; thy rock is the mind. Upon this 
rock thy house is built, that it may be 
shaken by no storms of spiritual wicked- 
ness. Thy rock is faith ; faith is the 
foundation of the Church. 

Therefore, whereas he was called 
Simon, on account of this devotion he 
was called Peter. We read, the Apostle 
saying of the Lord Himself : They drank 
of the spiritual rock following them, but 
the rock was Christ. Rightly, therefore, 
because Christ was the rock, Simon was 
called Peter ; that he who had fellowship 
of faith with the Lord, might with the 
Lord have the unity of the Lord's name 
also : and as the Christian is so called 
from Christ, so also the Apostle might be 
called Peter from Christ, the ' petra ' — 
rock. 



4i6 



THE CATHOLIC FAITH. 



ST. JEROME, PRIEST 



Sicut ipse lumen Apostolis donavnt, 
ut lumen mundi appellarentur : caeteraque 
ex Domino sortiti sunt vocabula : ita et 
Simoni, qui credebat in petram Christum, 
Petri largitus est namen. Ac secundum 
metaphoram petrae, recte dicitur ei : Aedi- 
ficabo Ecclesiam meam super te. — In 
Matt. i6, L. 2, p. 33, C, T. 6. 



As the Light Himself allowed the 
Apostles to be called the light of the 
world, and they obtained from the Lord 
other names, so also the name of Peter 
was bestowed upon Simon, who believed 
in Christ the ' petra.' And in accordance 
with the metaphor of the rock, it was 
rightly said to him : I will build My 
Church upon thee. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Fundata est [ecclesiaj super petram, 
unde Petrus nomen accepit. Non enim a 
Petro petra, sed Petrus a petra ; sicut non 
Christus a christiano, sed christianus a 
Christo vocatur. Ideo quippe ait Dom- 
inus, Super hanc petram aedificabo Eccle- 
siam meam, quia dixerat Petrus, Tu es 
Christus, Filius Dei vivi. Super hanc 
ergo, inquit, petram quam confessus es, 
aedificabo Ecclesiam meam. Petra enim 
erat Christus : super quod fundamentum 
etiam ipse aedificatus est Petrus. — Tract. 
124 in Joan. Evang., n. 5, col. 1973, 
Pat. Lat. T. 35. 

Recolamus Evangelium : Super hanc 
petram aedificabo Ecclesiam meam. Ergo 
ilia clamat a finibus terrae, quam voluit 
aedificari super petram. Ut autem aedifi- 
caretur Ecclesia super petram quis factus 
est petra? Paulum audi dicentem : Petra 
autem erat Christus. In illo ergo aedifi- 
cati sumus. — In Ps. 60, n. 3, col. 724, 
lb., T. 36. 

Deinde addidit : Et ego dico tibi. 
Tanquam diceret : Quia tu dixisti mihi, 
Tu es Christus, Filius Dei vivi : et ego 
dico tibi, Tu es Petrus. Simon quippe 
antea vocabatur. Hoc autem ei nomen, 
ut Petrus appellaretur, a Domino imposi- 
tum est : et hoc in ea figura, ut significaret 
Ecclesiam. Quia enim Christus petra, 
Petrus populus christianus. Petra enim 
principale nomen est. Ideo Petrus a 
petra, non petra a Petro : quomodo non a 
christiano Christus, sed a Christo christi- 



The Church was founded upon the 
rock, whence Peter received his name. 
P'or ' petra ' is not from Peter, but Peter 
from 'petra'; just as Christ is not so 
called from Christian, but Christian from 
Christ. For this reason, surely the Lord 
said, ' Upon this rock I will build My 
Church,' because Peter had said, ' Thou 
art Christ, the Son of the hving God.' 
Upon this rock, therefore. He said, which 
thou hast confessed, I will build My 
Church. For the rock was Christ : upon 
this foundation even Peter himself is built. 

Let us call to mind the Gospel : 
' Upon this rock I will build My Church.' 
Therefore she cries from the ends of the 
earth whom He wished to be built upon 
the rock. But that the Church might be 
built upon a rock, who was made a rock? 
Hear Paul saying : ' But the rock was 
Christ.' Upon Him, therefore, we are 
built. 

Then He added : 'And I say unto 
thee.' As much as to say : Because thou 
hast said to me, ' Thou art Christ, the 
Son of the living God : I also say unto 
thee. Thou art Peter.' He was called 
Simon before. But this name w^as im- 
posed upon him by the Lord, that he 
should be called Peter : and this in such a 
figure as to signify the Church. For 
because Christ is the rock, Peter is the 
Christian people. For ' petra ' is the 
principal name. Therefore Peter is from 



THE CATHOLIC FAITH. 



417 



anus vocatur. ' Tu es ' er^o, inquit, 
' Petrus ; et super banc petram ' quam 
confessus es, ' super banc petram ' quam 
cognovisti, dicens, ' Tu es Christus, Filius 
Dei vivi, aedificabo Ecclesiam meam'; id 
est, Super me ipsum Filium Dei vivi, 
aedificabo Ecclesiam meam. Super me 
aedificabo te, non me super te. — Serm. 76, 
c. I, n. I, col. 479, lb., T. 38. 

' Et dico tibi, Tu es Petrus': quia 
ego petra, ' tu Petrus ' neque enim a Petro 
petra, sed a petra Petrus, quia non a chris- 
tiano Christus, sed a Christo christianus. 
' Et super banc petram aedificabo Eccle- 
siam meam': non supra Petrum quod tu 
es ; sed supra petram quam confessus es. 
— Serm. 270, n, 2, col, 1239. 



' petra,' not ' petra ' from Peter : as Christ 
is not called from Christian, 'but Christian 
from Christ. ' Thou art ' therefore, He 
saith, ' Peter ; and upon this rock' which 
thou hast known, saying, ' Thou art Christ, 
the Son of the living God, I will build 
My Church': that is. Upon Myself, the 
Son of the living God, I will build My 
Church ; upon Myself I M'ill build thee, 
not Myself upon thee. 

'And I say unto thee. Thou art Peter ': 
for T am 'petra,' 'thou art Peter'; for 
neither is ' petra ' from Peter, but Peter 
from 'petra'; because Christ is not from 
Christian, but Christian from Christ. 'And 
upon this rock I will build My Church': 
not upon Peter, which thou art ; but upon 
the ' petra' which thou hast confessed. 



RUFINUS, PRIEST OF AQUILEIA. 



' In petra exaltavit me, et nunc exal- 
tavit caput meum super inimicos meos.' 
Dominus Jesus Christus et petra est et 
caput. De hac petra ipse Dominus ait, 
' Et super banc petram aedificabo Eccle- 
siam meam.' — In Ps. 26 (op. dubium), 
n. 6, col. 739, Pat. Lat. T. 21. 



' He hath exalted me upon a rock, 
and now He hath lifted up ray head above 
my enemies.' Our Lord Jesus Christ is 
both the rock and the head. Concerning 
this rock the Lord Himself saith, * And 
upon this rock I will build My Church.' 



Century V. 
CYRIL, BISHOP OF ALEXANDRIA. 



'EiHoi ds Srj Ttov, nai Tterpav 
rjliiv c^voii(x6^ai did tovtodv tov 
Kvpiov Tfjxc^v ''lr]6ovv ror Xpidrov, 
ev CO uaBditsp ri 6Tir}Xaiov , r/ uai 
TtpoftdvGOv 67f>cd<i Tf eKKXrj6ia rosi- 
rai ddq^aXij xai dxpadavrov f'x- 
ovda rrjv si<; rov ev sivai diajuovf^v. 
2v ydp El TtExpo^, cprfdiv 6 6oori]p, 
ycal ETil ravry rfj TtEvpa, u. r A. — 
In Es. 33, L. 3. p. 460, A., T. 2. 



It is proper that our Lord Jesus 
Christ, by these words, should be named 
the rock by us, in Whom the Church, as 
some cave or sheepfold, is conceived as 
having a firm and unshaken abiding place 
for her well-being. ' For thou art Peter, ' 
saith the Saviour, 'and upon this rock,' 
etc. 



THEODORET, BISHOP OF CYRUS. 



Tovrov uai 6 i^iaudpioi UsTpo'S 
TtsOEixE rov SejueXiov, judA-Xov ds 
avrd<^ 6 /lEdrcozr/i. UEvpov ydp 
Eipy]n6ro'i, 6v ei 6 Xpidroi 6 vioi 



This foundation the blessed Peter 
laid, or rather the Lord Himself. For 
when Peter had said. ' Thou art the 
Christ, the Son of the living God,' the 



4i8 



THE CATHOLIC FAITH. 



rov Oeov tov ^(^vro?, 6 Kvpioi 
Eiiter, ETti ravT^ ry Ttsvpa oiuodo- 
f.Lr}6Qa jdov rrfv enn\.7]6iav , jj.?) roivvv 
£q drOpooTCGov eavTovi 6rof.id^ETE • 
Xpzdro? yap edtir 6 QejlisA.io'^. — In 
I Cor. 3, p. 1S2, T. 2. 



Lord said, ' Upon this rock I will build 
My Church '; do not therefore name your- 
selves from men, for Christ is the founda- 
tion. 



Century VI. 

GREGORY THE GREAT, BISHOP OF ROME. 



Hinc ipse Dei et hominum Mediator, 
ad Apostolorum principem ait : ' Tu es 
Petrus, et super hanc petram aedificabo 
Ecclesiam meam.' Ipse est enim petra, a 
qua Petrus nomen accepit, et super quam 
se aedificaturum ecclesiam dixit. — In 
Sept. Ps. poenit., in Ps. 5, n. 36, col. 531, 
532, EA.; T. 3. 



Hence the Mediator Himself between 
God and man, saith to the prince of the 
Apostles : ' Thou art Peter, and upon this 
rock I will build My Church.' For He 
is the rock from which Peter received his 
name, and upon which He said He would 
build His Church. 



ISIDORE, BISHOP OF SEVILLE. 



Ait Dominus : ' Tu es Petrus, et super 
hanc petram,' etc. Quia dixerat Petrus : 
' Tu es Christus, Filius Dei vivi': deinde 
ei Dominus, ' Super hanc petram,' quam 
confessus es, ' aedificabo.' inquit, 'Eccle- 
siam meam.' Petra enim erat Christus, 
super quod fundamentum etiam ipse aedi- 
ficatus est Petrus. — Orig., L. 7, c. g, 
p. 61, G. 



The Lord saith : ' Thou art Peter, 
and upon this rock,' etc. Because Peter 
had said : ' Thou art Christ, the Son of the 
living God': then the Lord saith to him, 
' Upon this rock,' which thou hast con- 
fessed, 'I will build,' He said, 'My 
Church.' For the rock was Christ, upon 
which foundation Peter himself also was 
built. 



Century VII. 
MODESTUS, BISHOP OF JERUSALEM. 



fldTtsp, q}rj6ir , 7/ attaxr] tgdv 
aTtodroA-Gav Uet/jo^ dvojLiddQ?/ did 
trfv dddA.£vrov Ttidriv, fjv eixEy Eiti 
Xpidrov Tjjv Tterpar. — In ung. ferent. 
mulier., col. 3276, A., Pat. Gr. T. 86, 
Pars 2. 

Century VIII. 

VENERABLE BEDE, PRIEST. 



As, he saith, Peter was called the 
prince of the Apostles on account of the 
immovable faith which he had in Christ 
the rock. 



Nam sicut lux vera donavit Christus 
Apostolis ut lux mundi vocentur : sic et 
Simoni qui credebat in petram Christum, 
Petri largitus nomen. — In Marc. 3, c. 16, 
p. 45, T. 10. 



For as Christ, the true light, allowed 
the Apostles to be called the light of the 
world : so also He bestowed upon Simon, 
who believed in Christ the 'petra' — rock, 
the name of Peter. 



THE CATHOLIC 1-AlTII. 



419 



Quia petra erat Christus, et super 
banc (inquit) petram aedificabo ecclesiam 
meam. — In Luc, c. 2, p. 323, T. 10. 

' Et ego dico tibi (juia tu es Petrus.' 
— Metaphorice ei dicitur : ' Super banc 
petram, id est, Salvatorem, quern con- 
fessus es, aedificatur Ecclesia. — In Matt. 
16, L. 3, col. 78, 79, DA., Pat. Lat. T. 92. 



For tlie rock was Cbrist, and upon 
tbis rock, He said, T will build My 
Churcb. 

' And I say unto tbee, tbat tbou art 
Peter.' — It is said to him, metapborically : 
' Upon tbis rock,' that is, the Saviour, 
whom tbou bast confessed, the Church is 
built. 



Century IX. 

SEDULIUS SCOTUS. 



Petra Christus intelligitur, juxta Apos- 
tolum qui ait : ' Petra autem erat Christus ' ; 
super quam petram fundatam esse [eccle- 
siam dicit]. Unde Dominus in Evangelio 
dicit : ' Tu es Petrus, et super banc pe- 
tram aedificabo ecclesiam meam.' — Ex- 
plan, in Prolog, quatuor evang. Hieron., 
c. 31, col. 348, Pat. Lat. T. 103. 



By the rock we understand Cbrist, 
according to the Apostle who saitb : ' But 
the rock was Christ ' ; upon which rock be 
says the Church is founded. \Yberefore 
the Lord saitb in the Gospel : ' Thou art 
Peter, and upon this rock I will build My 
Church.' 



WALAFRIDUS STRABO, MONK OF FULDA. 



Non dico vocaberis, sed tu es Petrus 
ob fortitudinem fidei et confessionis con- 
stantiam. 'Petrus.' A me petra, ita 
tamen ut mihi retineam dignitatem funda- 
ment!. — In Matt. 16, col. 142, A., Pat. 



Lat. T. 114. 



I say not tbou sbalt be called, but 
that tbou art Peter, on account of the 
strength of thy faith and the constancy of 
thy confession. 'Peter.' From Me the 
'petra,' yet so tbat I may retain for My- 
self the dignity of the foundation. 



HAYMO, BISHOP OF HALBERSTADT. 

He said : ' Upon tbis rock,' tbat is, 
upon Me, ' 1 will build IMy Church.' 



Ipse dixit: 'Supra banc petram,' id 
est, supra me, ' aedificabo Ecclesiam 
meam.' — In Eph., c. 2, col. 711, 712, 
DA., Pat. Lat. T. 117. 

' Et super banc petram aedificabo Ec- 
clesiam meam,' tale et ac si diceret, super 
banc fidem, id est super me, quem tu con- 
fessus es aedificabo Ecclesiam meam. — 
Horn, de SS. Apost. Pet. et Paul, col. 
762, B., lb., T. 118. 



' And upon tbis rock I will build My 
Church'; which is as much as to say, 
Upon tbis faith, tbat is, upon Me, Whom 
tbou bast confessed, I will build My 
Church. 



PASCHASIUS RADBERT, MONK OF CORBIE. 



Quia tu es Petrus, quod a petra deri- 
vatum est nomen, id est, a me super quem 
aedificatur omnis ecclesia. Non enim ut 
quidam male putant, Petrus fundamentum 
totius ecclesiae est. — In Matt. 16, L. 8, 
c. 16, col. 560, Pat. Lat. T. 120. 



' Thou art Peter'; which name is de- 
rived from 'petra,' tbat is, from Me, upon 
Whom the whole Church is built. For 
Peter is not the foundation of the whole 
Church, as some erroneously think. 



420 



THE CATHOLIC FAITH. 



Century XI. 

^LFRIC, ARCHBISHOP OF YORK. 

Christ said, ''Thou art of stone, and over the stone," that is, over 
the belief which thou now professest, " I will build My Church." "Over 
Myself I will build My. Church, over Me I will build thee, not Me over 
thee." — Serm. in fest. S. Pet. Apost., p. 391, col, 2. 

ANSELM, CANON OF LAON. 



' Et super banc petram,' id est super 
me, ' aedificabo ecclesiam meam. ' Quasi 
dicat : Sic es Petrus a me petra, ut tamen 
mihi reservetur fundamenti dignitas. — In 
Matt. 16, col. 1396, A., Pat. Lat. T. 162. 



'And upon this rock,' that is, upon 
Myself, 'I will build My Church.' As 
much as to say : Thou art thus Peter from 
Me the 'petra,' that nevertheless the dig- 
nity of the foundation may be reserved to 
Myself. 



Century XIII. 

HUGO DE SANCTO CARO, CARDINAL. 



' Et super hanc petram,' id est, super 
hoc fundamentum. Petra autem erat 
Christus. Fundamentum aliud nemo po- 
test ponere praeter id, quod positum est, 
quod est Christus Jesus. ' Super hanc 
petram,' id est, fidei firmitatem. — In 
Matt. 16, fol. 5S, col. I, T. 6. 



'And upon this rock,' that is, upon 
this foundation. But the rock was Christ. 
Another foundation can no man lay than 
that which is laid, which is Christ Jesus. 
'Upon this rock,' that is, firmness of 
faith. 



Century XV. 

PETUS AB ALLIACO, ARCHBISHOP OF CAMBRAY. 



Christus itaque super seipsum tan- 
quam super solidissimum fundamentum, 
Ecclesiam suam adversus Ecclesiam dia- 
boli firmiter stabiliyit ; et super hanc fir- 
mam petram Petrum stabiliter firmavit. — 
Recommend. S. Scrip., p. 509, T. 2. 
Brown, Fascic. rer. expet. et fug. 



Christ, therefore, firmly established 
His Church upon Himself, as upon a 
most solid foundation, against the church 
of the devil ; and upon this firm rock He 
firmly -established Peter. 



Chapter VL 

THE CHURCH OF ROME. 

The Church of Rome holds that ''all are bound to obey the Pope, 
or Bishop of Rome, as the vicar of Jesus Christ, the chief Bishop of the 
whole Christian Church." "To refuse submission to the sovereig^n 



THE CATHOLIC FAITH. 42 I 

Pontiff is a grievous sin, and it is necessary that all Christian Churches 
be in strict communion with the See of Rome." — A Doct. Catech., 
p. 161, 162. 

Century XI. 
GREGORY VII., BISHOP OF ROME. 

Quod solus Romanus Pontifex jure The Roman Pontiff alone is justly 

dicatur universalis. — L. 2, Ep. 55, ap. called Universal. 
Baron, ad An. 1076, p. 479, C, T. 11. 

Century XIII. 

BONIFACE VIII., BISHOP OF ROME. 

Porro subesse Romano Pontifici omni Moreover, we declare, assert, define, 

humanae creaturae declaramus, dicimus and pronounce it to be of necessity to 

definimus et pronunciaraus omnino esse salvation for every human creature to be 

de necessitate salutis. — Extrav. com., L. subject to the Roman Pontiff. 
I, tit. 8, CI, de Major,, col. 320. Corp. 
Jur. Can. 

Century XVI. 

CHRISTOPHER MARCELLUS. 

Tu [Julius II.] enim pastor, tu medi- For thou [Julius II.] art the shep- 

cus, tu gubernator, tu denique alter Deus herd ; thou art the physician ; thou art the 

in terris. — In Cone. Lateran. V., sess. 4, governor; finally, thou art another God 

col. 761, D., T. 19, L. and C. upon earth. 

BALTASSAR DEL RIO. 

Ceu leo rex quadrupedum, tu alter Like the lion, the king of quadru- 

leo, hominum non alter rex tantum, sed peds, thou, another lion, not another king 

Regnum Rex, et orbis terrarum monarcha of men merely, ' but made the King of 

eflectus, alias oves, quae non sunt de hoc Kings, and monarch of the whole earth, 

ovili, ad tuum ovile reduceres, alliceres, wouldst bring back, allure and recall to 

revocares. ' Accinge, ergo, gladio tuo thy fold other sheep which are not of this 

super femur tuum, potentissime ' : nam et fold. 'Gird thyself, therefore, with thy 

tu duos gladios habes, spiritualem ac tern- sword upon thy thigh, O most Mighty'; 

poralem. — lb., sess. 7, col. 826, C, lb. for thou also hast two swords, the spiritual 

and the temporal. 

SIMON BENIGNIUS, BISHOP OF MODRUSCH. 

Sed ne pleveris, filia Sion, quia ecce But weep not, daughter of Sion : 

venit Leo de tribu Judae, Radix David. For behold the lion [Leo], of the tribe 

Ecce suscitavit tibi Deus Salvatorem, qui of Judah, the root of David, cometh. 

salvabit te de manibus vastantium, et pop- Behold, God hath raised up for thee a 



422 



THE CATHOLIC FArPH. 



ulum Dei de manu persequentium libera- 
bit. Te, Leo [X] beatissime, Salvatorem 
venturum speravimus. — In Cone. Lateran. 
M.. sess. 6, col. S03, E., T. ig, lb. 



Saviour, who shall save thee from the 
hands of the spoilers, and shall deliver the 
people of God from the hands of the per- 
secutors. We have expected thee, O most 
blessed Leo [X], as the Saviour that was 
to come. 



ANTONIUS PUCCIUS, CARDINAL. 



. Quasi in te uno vero atque legitimo 
Christ! et Dei vicario, propheticum illud 
debuerit rursus impleri : ' Adorabunt eum 
omn%s reges terrae, omnes gentes servi- 
ent ei.' — lb., sess. g, col. Sg2, B. 



As if that prophetical saying ought 
again to be fulfilled in thee, the only true 
and legitimate Vicar of Christ and God : 
' All the kings of the earth shall adore 
him, all nations shall serve him.' 



JOHN HIERONYMUS ALBANUS. 



— Papam, qui Christus Domini est, 
etc. — Tract, de Pat., Pars i, n. 145, p. 
60. 



The Pope, who is the Lord's Christ, 



Century XVII. 
ROBERT BELLARMINE, CARDINAL AND JESUIT. 



F^tenim de qua re agitur, cum de pri- 
matu Pontificis agitur? brevissime dicam, 
de summa rei Christianae. — De Rom. 
Pont. Praef., p. 12S, H., T. i. 

Prima [sententia] est, summum pon- 
tificem jure divino habere plenissimam 
potestatem in universum orbem terrarum, 
tum in rebus ecclesiasticis. tum civilibus. 
Ita docent Augustinus Triumphus in 
summa de potestate Ecclesiae, quaest. i, 
art. I ; Alvarus Pelagius, lib. i de planctu 
Ecclesiae, c. 13 ; et multi Jureconsulti, ut 
Hcstiensis in ca. Quod super his, de voto, 
et voti redemptione ; Panormitanus in ca. 
Novit. de judiciis ; ^Sylvester in summa 
de peccatis, verbo papa, i$ 2 ; et alii non 
pauci. — lb., L. 5, c. i, p. 231, CD. 

( )mnia nomina, quae in Scripturis tri- 
buuntur Christo, unde constat eum esse 
supra ecclesiam, eadem omnia tribuuntur 
pontiHci. — De Cone. Auct., L. 2, c. 17, 
p. 2G(,, IL. T. I. 



For what do we treat of, when we 
treat of the primacy of the Pontiff ? To 
speak briefly, of the substance of Christ- 
ianity itself. 

The first opinion is that the chief 
Pontiff, by divine right, has a most full 
power over the whole world, both in eccle- 
siastical and civil affairs. This is taught 
by Augustinus Triumphus, In Summa de 
potestate Ecclesiae, quaest. i, art. i ; 
Alvarus Pelagius, Lib. i de planctu Ec- 
clesiae, c. 13 ; and many Jurisconsults, as 
Hostiensis in ca. Quod super his, de voto, 
et voti redemptione ; Panormitanus in ca. 
Novit. de judicis ; Sylvester, in summa de 
peccatis, verbo papa, § 2 ; and others not 
a few. 

All the names which in the Scriptures 
are given to Christ, whence it is evident 
that He is over the Church, all these same 
names, I say, are given to the Pope. 



THE CATHOLIC FAITH. 423 

THE CATHOLIC CHURCH. 

Sfxtion I, 

On the Word Papa — Pope. 

The title of Pope (Papa, Father) was primitively applied to all 
Bishops of the Catholic Church, and not to the Bishop of Rome only, 
as is now the case. 

Century III. 

THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE. 

Optamus te, beatissirae ac gloriosis- We desire you, most blessed and 

sime Papa [Cypriano], in Domino semper glorious Pope [Cyprian], to always be 
bene valere et nostri meminisse. — Ep. 31. well in the Lord, and remember us. 
Moyses et Maximus, etc., Cypriano, c. 8, 
p. 66. 

Century IV. 

ATHANASIUS, BISHOP OF ALEXANDRIA. 

Maxapioi itcxTta \Wavadi&). — To the blessed Pope Athanasius. — 

^AOavadicp ^axapicp itcxTta. — Apolog. To the blessed Pope Athanasius. 
contr. Arian., n. 63, 69, p. 181, 185, 
T. I. 

EUSEBIUS, BISHOP OF CAESAREA. 

TovTov kyad rov xavova uai I received this rule and form from our 

ror rvTtov napd rov j^ianapiov blessed Pope Heraclas. 
itOLTta rf)j.c3v '^HpaxXd itapeXcxfiov. 
— H. E., L. 7, c. 7, col. 648, C, Pat. Gr. 
T. 20. 

ST. JEROME, PRIEST. 

Domino vere sancto beatissimo papae Jerome salutes in Christ, his truly 

Augustino, Hieronyraus, in Christo salu- holy Lord and most blessed Pope Augus- 
tem. — Ep. 39, col. 154, p. 33. tine. 

Ep. 6Z, col. 237 ; Ep. 72, col. 243 ; Ep. 81, col. 275, Pat. Lat. T. t^T)^ 
Op. Aug. 

Section II. 

The ancients paid the greatest respect to the Apostolic Churches. 
The Church at Rome had been founded by the blessed Apostles Peter 
and Paul, who crowned the faith which they had taught by a most 
glorious martyrdom. Here also the Disciple whom Jesus loved was 
cast into a caldron of boiling oil, and escaping unharmed, was banished 
to the island of Patmos. No wonder, then, that TertuUian exclaims : 
'' Happy Church I upon which the Apostles poured out all their doctrine 
with their blood." Theodoret (Ep. 113, Leoni) says that many things 



424 



THE CATHOLIC FAITH. 



conspire to give Rome the primacy — she was the largest and most 
splendid city in the world ; from her proceeded the government ; the 
empire took its name from her, and, moreover, she possessed the tombs 
of the Apostles Peter and Paul. Appeals were sometimes made to her 
in deciding matters of faith. Yet Irenaeus and Polycrates did not 
hesitate to censure her bishop, Victor, when he undertook to exercise 
power which did not belong to him. Tertullian refers us to any of the 
Apostolic Churches for authority as to doctrine. Cyprian and Firmili- 
anus resisted Stephen. St. Hilary cursed Liberius when he yielded the 
Catholic faith and received the Arian creed. Jerome tells us that fhe 
bishop of any city has equal authority with the Bishop of Rome. The 
African bishops resisted the claims of Zosimus and Celestine. Gregory 
the Great refused the proud and anti-Christian title of Universal, which 
his successors now claim for themselves. Irenaeus S3iys (L. 3, c. 3) 
that it is necessary for every Christian to resort to the Church at Rome, 
for she had the true faith from the Apostles. But Rome of to-day is 
not ancient and Catholic Rome. Would that she were ! 



Century II. 
IRENAEUS, BISHOP OF LYONS. 



Kai rod /.laxapiov IIoXvKdpTtov 
lTtL^r}f.i7)6aj/ro~ z^ "PJijj.!;} Itci ''Avini)- 
rov, xai Ttspl aXXaov rivwv ixinpd 
6x6vT8i Ttpd'i dX\7jXov^, evBvi Eipr}- 
vei'dav, Ttspl rovrov rov xeqicx- 
Xaiov piy qjiifpidrr/davrEi favtoi'i. 
Ovre ydp 6 'Avixrjro'i rov IIoXv- 
j-capitov TtEl6ai h^vvaro fXTj rypElv, 
are jif.rd "'loodryov rov jua^Jr/rov 
Kvpiov r/iiiSy xai Xoiitwy dytodro- 
Xoov o?? dvvdiarpiibEy, dei rerrjprf- 
hura- ovcE fxijv o IIoXvHapTtoi rov 
\iyik7]roy t7tE!6E rrjpE'fy, Xeyoyra 
rrjv dvvyOsicxv roov Ttpo avrov 
TtpEoi'jvrEpooy oqjsiXEiy xarex<iv • 
Kai rovrooy ovrooi <'';foVrG?7T', fxoi- 
vrj,yr]6xv 'favro''<i- xai ev r^''ExxX7f- 
6ix 7tapEiGDpTj6Ey 6 Ayixrjroi rrjy 
Eviapioriay rw IJoXvxdpTtop, xar- 
!yrp Ttvy drjXoroLi, xai /.iet' Eipr}- 
i'7f^ dn' dXXrjXoov dTCr}XXdyi]6ay , 
Tcd6r]'i rrj<i 'ExxXj/dia? Ecprjyjjy exoy- 
iGov xai r(^y rr/,j<,vyr(iD^, xai rojy 
nrj ciipovvroov . — Ep. ad FJorin. Frag., 
rol. 1229, 1232, Pat. V>x. T. 7. 



And when the blessed Polycarp came 
to Rome in the time of Anicetus, and they 
had a .little difference among themselves 
about certain other matters, they immedi- 
ately made peace, not disputing with one 
another on this head. For neither could 
Anicetus persuade Polycarp not to observe 
it, because he had always observed it with 
John, the disciple of our Lord, and the 
rest of the Apostles with whom he had 
associated ; neither did Polycarp persuade 
Anicetus to observe it, who said that he 
was obliged to retain the practice of the 
Presbyters before him. These things 
being so, they communicated with each 
other ; and in the Church Anicetus yielded 
to Polycarp the office of consecrating the 
Eucharist, out of respect for him, doubt- 
less, and they separated ftom each other 
in peace, both those that observed and 
those that did not observe, retaining the 
peace of the whole Church. 



THE CATHOLIC 1 Al'lll. 



425 



POLVCRATES, BISHOP OF EPHESUS. 



^Eyod ovv, (xdEXcpoi, f'grfHovra 
Ttevre 1x7} excov kv Kvpicp, Hcxi dvju- 
fJa/JXj/HGoi ToYi and riji OLKovjuen/i 
dSeXcpoI^jXai Ttadcxr dyicxv Fpaq^r/r 
diEX7/A.vOGds, ov Ttrvpojiuxi IttI ro/? 
Hara7fX7j66oi.isyoi<^. Oi yap i/.iov 
jiifiZovs<S siprjxadi ' UeiOapx^if^ Ssi 
Geoo jiidA.A.or rj dr0po67toi<:.' Tovroi? 
krcicpepEi nspi Ttavzaov ypaqjoov 
TGov dvuTtapovrcov avroo xai ofio- 
do^ovrrcov iTtidHOTtcov. — Ap. Euseb., 
H. E., L. 5, c. 24, col. 496, 497, BA., 
Pat. Gr. T. 20. 



I, therefore, brethren, being sixty-iive 
years in the Lord, and having conferred 
with the brethren throughout the world, 
and having studied the whole of the Holy 
vScriptures, am not alarmed at those things 
that threaten me. For they who are 
greater than I liave said : ' We ought to 
obey God rather than men.' After this 
(says Eusebius), he proceeds to write con- 
cerning all the Bishops that were present, 
and thought the same with himself. 



TERTULLIAN, PRIES^J^ OF CARTFIAGE. 



Age jam, qui voles curiositatem me- 
lius exercere in negotio salutis tuae, per- 
curre ecclesias apostolicas, apud quas ip- 
sae adhuc cathedrae apostolorum suis locis 
praesidentur, apud quas ipsae authenticae 
literae eorum recitantur, sonantes vocem 
et repraesentantes faciem uniuscujusque. 
Proxima est tibi Archaia, habes Corin- 
thum. Si non longe es a ^Macedonia, 
habes Philippos, habes Thessalonicenses. 
Si potes in Asiam tendere, habes Ephe- 
sum. Si autem Italiae adjaces, habes 
Romam, unde nobis quoque auctoritas 
praesto est. Ista quam felix ecclesia, cui 
totam doctrinam Apostoli cum sanguine 
suo profunderunt, ubi Petrus passioni 
dominicae adaequatur, ubi Paulus Joan- 
nis exitu coronatur, ubi Apostolus Joan- 
nes, posteaquam in oleum igneum demer- 
sus nihil- passus est, in insulam relegatur. 
— De praescrip. haeret., c. 36, p. 25, 
Pars 3. 



Come, now, thou that wishest to ex- 
ercise thy curiosity to a better purpose in 
the business of thy salvation, run over the 
Apostolic Churches in which the very 
chairs of the Apostles are still presided 
over in place of them ; in which their 
authentic epistles are recited, conveying 
the sound of their voices and representing 
the face of each one of them. Achaia is 
at hand ; thou hast Corinth. If thou art 
"not remote from Macedonia, thou hast 
Philippi, thou hast the Thessalonians. If 
thou canst pass into Asia, thou hast Ephe- 
sus. But if thou art close to Italy, thou 
hast Rome, v/hence also authority is close 
at hand to us. How happy that Church ! 
upon which the Apostles poured out all 
their doctrine with their blood, where 
Peter attains to his Lord's passion, where 
Paul was crowned b)'^ the same death with 
John (the Baptist), where the Apostle 
John, after that he had been cast into boil- 
ing oil and had suffered nothing thence, 
was banished to the Island (oi Patmos). 



Century III. 

THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHA(;E. 



Plane quoniam pro magnitudine sua 
debeat Carthaginem Roma praecedere. — 
Ep. 52, Cornel., c. 2, p. 100. 



Surely, by reason of its magnitude, 
Rome ought to precede Carthage. 



426 



THE CATHOLIC FAITH. 



FIRMILIAN, BISHOP OF CAESAREA. 



Eos autem, qui Romae sunt, non ea 
in omnibus observare, quae sint ab origine 
tradita, et frustra apostolorum auctorita- 
tem praetendere, scire quis etiam inde 
potest, quod circa celebrandos dies pas- 
chae et circa multa alia divinae rei sacra- 
menta videat esse apud illos aliquas diver- 
sitates nee observari illic omnia aequaliter, 
quae Hierosolymis observantur, secundum 
quod in caeteris quoque plurimis provin- 
ciis multa pro locorum et nominum diver- 
sitate variantur, nee tamen propter hoc 
ab ecclesiae pace atque unitate aliquando 
dicessum est. Quod nunc Stephanus au- 
sus est facere rumpens adversus vos pacem, 
quam semper antecessores ejus vobiscum 
amore et honore mutuo custodierunt, ad- 
huc infamans Petrum et Paulum beatos 
apostolos, quasi hoc ipsi tradiderint, qui 
in epistolis suis haereticos exsecrati sunt 
et, ut eos evitemus, monuerunt. Unde 
apparet, traditionem hanc humanam esse, 
quae haereticos asserit et baptisma, quod 
non nisi solius ecclesiae est, eos habere 
defendit. 



Atque eg-o in hac parte juste indignor 
ad hanc tarn apertam et manifestam Ste- 
phani stultitiam, quod qui sic de episco- 
patus sui loco glorietur et se successionem 
Petri tenere contendit, super quem funda- 
menta ecclesiae collocata sunt, multas alias 
petras inducat et ecclesiarum' multarum 
nova aedificia constituat, dum esse illic 
baptisma sua auctoritate defendit. — Ep. 
75, Cyp., c. 6, 17, p. 232, 339, Op. 
Cyp. 



But that they who are at Rome do 
not in all things observe what has been 
delivered from the beginning, and in vain 
put forth the authority of the Apostles, 
any one can know thence even, because 
he may see that there are among them 
some diversities about celebrating Easter 
day, and about many other sacraments of 
divine things, nor are all things equally 
observed there, which are observed at 
Jerusalem, according to which in very 
many other provinces also, many things 
are varied according to the diversity of 
places and names ; nor yet on this account 
did they ever depart from the peace and 
unity of the Catholic Church. Stephen 
now attem.pts to do this, breaking peace 
against you, which his predecessors have 
always preserved wnth you with mutual 
love and honor, defaming, moreover, the 
blessed Apostles Peter and Paul, as if 
they delivered this, who in their Epistles 
execrated heretics and admonished us to 
shun them. ^Yherefore it is apparent that 
this tradition is human, which defends 
heretics and maintains that they have bap- 
tism, which is of the Church only. 

And, moreover, on this account I am 
justly indignant at this so open and mani- 
fest foolishness of Stephen, because he 
who so glories about the rank of his epis- 
copate, and contends that he possesses the 
succession of Peter, upon whom the foun- 
dations of the Church are placed, brings 
in many other stones (petras) and consti- 
tutes • new edifices of many churches, 
while he maintains by his authority that 
baptism is there (among the heretics). 



ST. JEROME, PRIEST. 



Xec altera Romanae urbis ecclesia, 
altera totius orbis existimanda est. Et 
(ialliae, et Brittaniae, et Africa, et Persis, 
et Oriens, et India, et omnes barbarae 
nationes unum Christum adorant, unum 
observant regulam veritatis. Si auctoritas 
quaeritur, orbis major est urbe. Ubicum- 



Nor are we to think that there is one 
Church of the Roman city and another of 
the whole world. Gaul, and Britain, and 
Africa, and Persia, and the East, and 
India, and all barbarous nations adore 
one Christ, observe one rule of truth. If 
authority is required, the whole w^orld is 



THE CATHOLIC FAITH. 



427 



que fuerit episcopus, sive Roniae, sive 
Eugubii, sive Constantinopoli, sive Rhe- 
gii, sive Alexandriae, sive Tanis ; ejusdem 
meriti, ejusdem et sacerdotii. Potentia 
divitiarum, et paupertatis humilitas, vel 
sublimiorem, vel inferiorem Episcopum 
non facit. Caeterum omnes Apostolorum 
successores sunt. — Kp. S5, Evag., p. 260, 
A., T. 2. 

Sed in Hierusalem primum fundata 
ecclesia, totius orbis ecclesias seminavit. — 
In Es. 2, L. I, p. 7, H., T. 4. 



greater than one city. Wherever there is 
a Bishop, whether at Rome, or liugii- 
bium, or Constantinople, Rhegium, or 
Alexandria, or Tanis, he is of the same 
merit and of the same priesthood. The 
power of riches, or the humility of pov- 
erty, does not make a Bishop higher or 
lower. But all are successors of the 
Apostles. 

But the Church first founded at Jeru- 
salem disseminated the churches of the 
whole world. 



COUNCIL OF CONSTANTINOPLE, 381. 



Tdv fievToi Koovdravrirovno- 
AeajS £7ti6H07tor ex^i-y ^d Ttped/dEla 

TTJi TljLlTJi f-lETO. TOV Trj<i 'PoJJilT/^ ETtid- 

HOTtuv, did TO Eiyai avvrfv veav 
^Paourfv. — Can. 3, p. 21, T. i, Bruns. 



The Bishop of Constantinople shall 
have the primacy of honor after the Bishop 
of Rome, because it is New Rome. 



THIRD COUNCIL OF CARTHAGE, 397. 



Ut primae sedis episcopus non appel- 
letur princeps sacerdotum aut summus 
sacerdos aut aliquid hujusmodi, sed tan- 
tum primae sedis episcopus. 

Item placuit, ut episcopi trans mare 
non proficiscantur, nisi consulto primae 
sedis episcopo suae cujusque provinciae, ut 
ab eo praecipue possint sumere formatam. 
Hinc etiam dirigendae literae concilii ad 
transmarinos episcopos. — Can. 26, 28, p. 
127, T. I, Bruns. 



That the Bishop of the first see be 
not called the prince of priests, or the 
chief priest, or anj^thing of this kind, but 
only Bishop of the first see. 

It has likewise seemed good that 
Bishops shall not proceed across the sea 
except they consult the Bishop of the first 
see of their own province, that they may 
receive a rescript from him especially. 
Hence also the letters of the Council are 
to be directed to the Bishops across the 
sea. 



AURELIUS AUGUSTINE, BISHOP OF HIPPO. 

Some have been led to suppose that St. Augustine died out of 
communion with the Church of Rome, from the fact that there is ex- 
tant an Epistle from Boniface II., Bishop of Rome, wherein is men- 
tioned the submission of Eulahus, Bishop of Carthage, to the Roman 
See, and his condemnation of all who resisted the claims of the Roman 
Pontiff. The schism between the two Churches lasted about a century. 
But an Epistle of Celestine, in which he says that he ever held St. 
Augustine in his communion, seems to prove the Epistle of Boniface a 
forgery. We leave the candid reader to judge for himself. 



THE CATHOLIC FAITH. 



Boniface II., Bishop of Rome. — 
Aurelius praefatae Carthaginensis ecclesiae 
olim episcopus, cum coUegis suis, insti- 
gante diabolo, superbire temporibus prae- 
decessorum nostrorum Bonifacii atque 
Coelestini contra Romanam ecclesiam co- 
epit ; sed videns se modo' peccatis Aurelii 
EulaHus a Romanae ecclesiae comraun- 
ione segregatum, humilians recognovit se, 
pacem et communionem Romanae eccle- 
siae petens, subscribendo una cum collegis 
suis, damnavit Apostolica authoritate om- 
nes scripturas, quae adversus Romanae 
ecclesiae privilegia factae quoquo ingenio 
fuerunt. — Ep. ad Eulal., Alex., col. 827, 
828, EA., T. 5, L. and C. 

Celestine I., Bishop of Rome.— 
Augustinum sanctae recordationis virum 
pro vita sua atque meritis in nostra com- 
munione semper habuimus, nee unquam 
hunc sinistrae suspicionis saltem rumor 
adspersit, etc. — Ep. ad Episc. Gallic, 
c. 2, col. 470, D., T. 3, L. and C. 



xVurelius, formerly Bishop of the afore- 
said Church of Carthage, with his col- 
leagues, at the instigation of the devil, 
began to be haughty, in the times of 
our predecessors, Boniface and Celestine, 
against the Roman Church ; but Eulalius, 
seeing himself now cut off from the com- 
munion of the Roman Church by the sins 
of AureHus, has humbly recollected him- 
self, asking the peace and communion of 
the Roman Church, and by subscribing 
together with his colleagues, has con- 
demned by Apostolic authority all writ- 
ings which have been made by any genius 
whatever against the privileges of the 
Roman Church. 

We have always held Augustine, a man 
of holy memory, for his life and merits, in 
our communion ; nor has a rumor even of 
adverse suspicion ever aspersed him, etc. 



Century V. 



COUNCIL OF MILEVIS, 402. 



Item placuit ut Presbyteri Diaconi 
vel caeteri inferiores clerici in causis quas 
habuerint, si de judiciis Episcoporum su- 
orum quest! fuerint, vicini Episcopi eos 
audiant et inter eos quicquid est finiant 
viri adhibiti ab eis ex consensu Episco- 
porum suorum. Quod si et ab eis provo- 
candum putaverint, non provocent nisi ad 
Africana concilia, vel ad primates prov- 
inciarum suarum. Ad transmarina autem 
qui putaverit appellandum, a nullo intra 
Africam in communionem suscipiatur. — 
Can. 22, p. 203, Carranz., and Cod. Eccl. 
Afric, can. 28, p. 164, 165, T. i, Bruns, 



It has seemed good, likewise, that if 
Presbyters, Deacons, or other inferior 
clergy shall complain concerning the de- 
cisions of their Bishops in the causes 
which they have, let the neighboring 
Bishops hear them^ and let men employed 
by them with the consent of their Bishops 
bring to an end whatever matter is be- 
tween them. But if they shall think best 
to appeal from these also, let them appeal 
to African Councils only, or to the pri- 
mates of their own provinces. But who- 
ever shall think of appealing to those 
across the sea, shall be received into com- 
munion by no one in Africa. 



SIXTH COUNCIL OF CARTHAGE, 419. 

A deposed Presbyter, Apiarius, had some Canons of the Council of 
Sardica presented to the Sixth Council of Carthage, as Canons of the 



TI[E CATHOl.lC hAITH. 429 

Council of Nice, in defense of his appeal to the Roman Church. The 
Council of Milevis had already threatened with excommunication from 
all the African churches, any African who should appeal to any church 
beyond the sea. Yet Zosimus and Celestine I., Bishops of Rome, did 
presume to receive such appellants, and for this they were sharply 
rebuked by St. Augustine and all the African bishops in Council. Great 
pains were taken by the Council of Carthage to get exact copies of the 
Canons of the Council of Nice, contained in ancient manuscripts in the 
churches at Antioch, Alexandria and Constantinople, and not a trace of 
these Canons was to be found in them ; nor, in fact, did they exist in 
the Latin copies used by them. The fraud, or mistake, was discovered, 
and the Council expressed hopes that under Boniface I., who was then 
Bishop of Rome, they should enjoy peace and not be obliged to submit 
to such intolerable exactions. — Codex Eccl. Afric, c. 134-138, p. 
196-202, T. T, Bruns. 

THEODORET, BISHOP OF CYRUS. 

Trj<i 6s ys f.irjrp6i dnadwv rcSv We declare that the most reverend and 

tKHX7]6i(Sv viji ev 'IfpodoXvjuoii, ror rehgious Cyril is Bishop of the Church at 

aidedijUGjrarov nai BeogjiXedrarov Jerusalem, which is the mother of all the 

KvpiXXov eTtidxoTtov eivai yroopi- churches. 
CoidEv.—n. E., L. 5, c. 9, p. 1033, T. 3. 

SOCRATES. 

Kai 6vvo5ov kv rg 'Avrioxsioc And having assembled a Sjaiod at 

HrjpvcavTE'i, dweXBovTE'^ ev avrf], Antioch, and coming together in it, they 

yvoof-iT} ■Koivlj dcpoSporspov di' eitid- in turn, with one consent, accuse Julius 

xoXfii avTEyuaXovdi rcJ ''lovXic^, by an Epistle, signifying that they ought 

drjXovvre'i /.ir) Ss^'v xavovi^sdOai not to be ruled by him if they wished to 

Ttap' cxvrov, ei /JovXoivro icEXav- expel certain from the churches ; for they 

veiv Tivd-, TcSv EH>cXEdi(2y • /.irfde did not oppose when Novatus was ejected 

yap avrov'i avzEntEiv , ote Nova- from the Church. And these things in- 

rov rfji kycxXi]dia<i rjXavrov. Tavra deed the Eastern Bishops sent in reply to 

/iier oi TTJi E^a'i EitidnoTCoi rep kitid- Julius, Bishop of Rome. 

KOTtOl TcS ETtldKOnOO '^P(sOfl7]< 'lovXlGO 

8iETte}j.7tovTo. — H. E., L. 2, c. 15, p. 
92, 93- 

APOSTOLIC CONSTITUTIONS. 

"Ttcep 7tddr/i kiiidHOTtfj'. Trj<i vito Let us pray for the whole Episcopate 

rov ovpavov rwv opOoTOjuovyroov under heaven of those that rightly divide 

ror Xoyov r^5 (3^5 ddr/QsiaS Sei/Jc^- the word of Thy truth. And let us pray 

/.lEv ■ xai vTthp rov kitidKOTtov r)/j.(Sv for our Bishop James and his parishes. 



430 



THE CATHOLIC FAITH. 



laHGofdov xai t(2v napoiKicSv avrov 
deifjc^fier • vrtep rov trtidKOTtov 
rjucSv KXr'if.iEVTo'' xai rc^r itapoi- 
HicSv avrov de?jB(^/uev ■ — L. 8, c. lo, 
p. 400, T. I, Cotel. 



Let us pray for our Bishop Clemens and 
his parishes. 



1 



COUNCIL OF CHALCEDON, 451- 



Havraxov rolS rc^v cxyioov 
TtarapoDv opoi^ enu^Eyoi xai rov 
dijrioDi drayvGodQevTO xavova rSv 
Fharuv Ttevryxorra OeocpiXedrdrajv 
iTtidxoTtGOv yyGopil^ovra<^, rd avrd 
xai rji^iE^'i opi^ofiEv xai ip7fq)it,'')j.iEBa 
TtEpi rcSv TTpEdpEiGDv rrji dyioord- 
rrji ExnX7j6ia^ KGOvdrayrivovTto- 
Xegd^ y£a<i ^Pqoijlt]'^. Kai ydp r<2> 
hpovaj riji 7tpE6fjvr£/ja^ ^PGOjurj^, did 
ro fJadiXEvsiv rr/v TtoXiv txEiyrjr , 
oi TtaripE'i Eix6roo<i dTroSsSooxadi 
rd 7t/jE6/JE7a, xai rcS avrc^ dxoTtcp 
xi^'OvjLiEyoi oi Exaroy TtEyrijxoyra 
HEoq)iXE6rarci tTCidxoTtoi rd ida 
TtpEdfJEla ditevEijj.av rS rfji yea'i 
'PoDju?/<^ dyioordrcs) Qpoyw, EvXoyooi 
xpiyayrE<sy ri/y fJadiXEi'a xai dvy- 
xXr'jrw riurfBElday noXiy xai rwy 
i'dooy dnoXavovday itpEd(iEi(s)y riQ 
TCpEdfivrEfja fjaXiXidi 'PglJ//^, xai ey 
rors EXxXTjdiadrixol'^ , &35 EXEiyrjv, 
jiiEyaXvvEdJai Ttpdyjiiadc, dEvrapay 
UEr" lxEiyr]v vTtdpxovdav • — Can. 28, 
p. 32, 33, T. 1, Bruns. 



Everywhere following the decrees of 
the Holy Fathers, and acknowledging the 
canons of the one hundred and fifty Bish- 
ops, dear to God, just read, we also de- 
cree and ordain the same concerning the 
rank of the most holy church of Constan- 
tinople which is New Rome. For to the 
throne of old Rome, because that city has 
the sovereignty, the Fathers justly gave 
privileges, and, moved by the same con- 
sideration, the one hundred and fifty 
Bishops, dear to God, assigned equal 
privileges to the most holy throne of New 
Rome, rightly judging that the city w^hich 
was honored with the imperial power and 
a senate, and enjoying equal privileges 
with Old Rome, should also be extolled 
in ecclesiastical matters, the same as she 
is, being next after her ; etc. 



Century VI. 

GREGORY THE GREAT, BISHOP OF ROME. 



Quid enim Fratres tui omnes univer- 
salis Ecclesiae episcopi, nisi astra coeli 
sunt ? quorum vita simul et lingua inter 
peccata erroresque hominum quasi inter 
noctis tenebras lucent. Quibus dum cupis 
temetipsum vocabulo elato praeponere, 
eorumque nomen tui comparatione cal- 
care, quid aliud dicis, nisi : ' In coelum 
conscendam, super astra caeli exaltabo 
solium meum ' ? — Certe Petrus Aposto- 
lorum primus, membrum sanctae et uni- 
versalis Ecclesiae, Paulus, Andreas, Joan- 



For what are all thy brethren, the 
Bishops of the universal Church, but the 
stars of heaven ? whose lives at the same 
time and tongues shine among the sins 
and errors of men, as amid the shades of 
night. AYhilst thou desired to prefer thy- 
self to them by this haughty word, and to 
trample upon their name, in comparison 
with thyself, what else dost thou say but 
I will ascend up into heaven, I will exalt 
my throne above the stars of heaven ? — 
Surely, what else are Peter, the first of the 



THE CATHOLIC FAITH. 



431 



nes, quid aliud quam singularum sunt 
plebium capita ? et tamen sub uno capita 
omnes membra. Atque ut cuncta brevi 
cingulo locutionis astringam, Sancti ante 
Legem, Sancti sub Lege, Sancti sub 
Ciratia, omnes omnes hi perficientes cor- 
pus Domini, in membris sunt Ecclesiae 
constituti, et nemo se unquam universa- 
lem vocari voluit. Vestra autem Sanctitas 
agnoscat quantum apud se tumeat, quae 
illo nomine vocari appetit, quo vocari nul- 
lus praesumsit, qui veraciter sanctus fuit. 
— Bed tamen nullus unquam tali vocabulo 
appelari voluit, nullus sibi hoc temerarium 
nomen arripuit. — L. 5, Ep. 18, ad Jonan. 
episc. Constant., col. 743, 744, T. 2. 

Ecce claves regni coelestis accepit 
[Petrus], potestas ei ligandi ac solvendi 
tribuitur, cura ei totius Ecclesiae et prin- 
cipatus committitur, et tamen universalis 
Apostolus non vocatur : et vir sanctissi- 
mus consacerdos meus Johannes vocari 
universaHs episcopus conatur. Exclamare 
compellor ac dicere : O tempora, o mores.' 
— Quis est iste, qui contra statuta evan- 
gelica, contra canonum decreta, novum 
sibi usurpare nomen praesumit ? Utinam 
vel sine aliorum imminutione unus sit, 
qui vocari appetit universalis. — Si igitur 
illud nomen in ea Ecclesia sibi quisquam 
arripit, quod apud bonorum omnium judi- 
cium fecit ; universa ergo Ecclesia, quod 
absit, a statu suo corruit, quando is qui 
appellatur universalis cadit. Sed absit a 
cordibus Christianis nomen istud blasphe- 
miae, in quo omnium sacerdotum honor 
adimitur, dum ab uno sibi dementer arro- 
gantur. Certe pro beati Apostolorum 
principis honore, per venerandam Chalce- 
donensem Synodum Romano Pontifici ob- 
latum est. Sed nullus eorum umquam 
hoc singularitatis nomine uti consensit, 
dum privatum aUquid daretur uni, honore 
debito sacerdotes privarentur universi. — 
L. 5, Ep. 20, ad Mauric. , col. 748, 749, 
CDAB., T. 2. 



Apostles, a member of the holy and uni- 
versal Church, Paul, Andrew and John, 
but the heads of particular people ? and 
yet they are all members under one Head. 
And, to comprehend all in a brief expres- 
sion, the saints before the Law, the saints 
under the Law, the saints under Grace, 
all these perfecting the Lord's body, are 
constituted among the members of the 
Church, and no one ever wished to be 
called Universal. But let Your Sanctity 
know how puffed up he is that seeks to be 
called by that name, by which no one pre- 
sumed to be called who was truly holy. — 
But yet no one ever wished to be called 
by such a word ; no one seized to himself 
this rash name. 

Behold, Peter received the keys of the 
heavenly kingdom, the power of binding 
and loosing was given to him, the care 
and principate of the whole Church was 
committed to him, and yet he was not 
called the ' Universal ' Apostle : and my 
fellow-priest, John, a most holy man, pre- 
sumes to be called Universal Bishop ! I 
am compelled to exclaim and say : ' O the 
times, O the customs.' — Who is this one, 
who, contrar)^ to the statutes of the Gos- 
pel, contrary to the decrees of the Canons, 
presumes to usurp to himself a new name? 
\Yould indeed that there was one who, 
without injury to others, strives to be 
called LTniversal. — If, therefore, any one 
in that Church seizes upon that name for 
himself, although he has done it in the 
judgment of all good men, the whole 
Church, which God forbid, falls from her 
position when he falls who is called Uni- 
versal. But be this name of blasphemy 
far from Christian hearts, in which the 
honor of all priests is taken away, while 
one madly arrogates it to himself. Surely, 
for the honor of the blessed prince of the 
Apostles, this was offered to the Roman 
Pontiff by the venerable Synod of Chalce- 
don. But no one of them ever consented 
to use this singular name, lest while some- 
thing private is given to one, all priests 
are deprived of their due honor. 



THE CATHOLIC FAITH. 



— Jactantiam sumsit : ita ut universa 
sibi tentat adscribere, et omnia quae soli 
uni capiti cohaerent, videlicet Christo, per 
elationem pompatici sermonis ejusdem 
Christi sibi studeat membra subjugare. — 
L. 5, Ep. 43, ad Eulog., col. 773, B. 

Ego autem fidenter dico, quia quis- 
quis se universalem sacerdotem vocat, vel 
vocari desiderat, in elatione sua Anti- 
christum praecurrit, quia superbiendo se 
ceteris praeponit.. Nee dispari superbia 
ad errorem ducitur, quia sicut perversus 
ille, Deus videri vult super omnes homi- 
nes : ita quisquis iste est, qui solus sacer- 
dos appellari appetit, super reliquos sa- 
cerdotesse extollit. Sed quoniam Veritas 
dicit : ' Omnis qui se exaltat, humiliabi- 
tur ' , scio quia quaelibet elatio tanto citius 
rumpitur, quanto amplius inflatur. — L. 7, 
Ep. 33, ad Mauric, col. 881, D. 

Indicare quoque vestra Beatitudo 
studuit, jam se quibusdara non scribere 
superba vocabula, quae ex vanitatis radice 
prodierunt, et mihi loquitur, dicens : ' Sicut 
jussistis.' Quod verbum jussionis peto a 
meo aditu removere, quia scio qui sum, 
qui estis. Loco enim mihi fratres estis, 
moribus patres. Xon ergo jussi, sed quae 
utilia visa sunt, indicare curavi. Non 
tamen invenio vestram Beatitudinem hoc 
ipsum quod memoriae vestrae intuli, per- 
fecte voluisse. Nam dixi, nee mihi vos, 
nee cuiquam alteri tale aliquid scribere 
debere : et ecce in praefatione Epistolae, 
quam ad me ipsum qui prohibui direxistis, 
superbae appellationis verbum universa- 
lem, me Papam dicentes, imprimere curas- 
tis. Quod peto dulcissima mihi sanctitas 
vestra ultra non faciat. — L. 8, Ep. 30, ad 
Eulog., col. 919. 



He has assumed to boast, so that he 
attempts to ascribe all things to himself, 
and studies, by the elation of this pomp- 
ous speech, to subject to himself all the 
members of the Church which cohere to 
one sole head, namely, Christ. 

But I confidently afiarm that whoever 
calls himself Universal Priest, or desires 
to be so called, does in his pride forerun 
Antichrist, because in his pride he puts 
himself before the rest. Nor is he led 
into error by a dissimilar pride, for as that 
perverse one wishes to seem God above 
all men, so every one who seeks to be 
called sole priest extolls himself above all 
other priests. But since the Truth said : 
Every one that exalteth himself shall be 
humbled ; I know that all pride is by so 
much the sooner broken, by as much as it 
is the more puffed up. 

Your Blessedness has also taken pains 
to indicate that you do not write those 
proud appellations to certain persons, 
which have sprung from the root of van- 
ity, and you speak to me, saying : As you 
commanded. I beseech you to remove 
this word ' command ' from my hearing ; 
for I know who I am, w^ho ye are. For 
in rank ye are my brothers, in character 
my father. I have not commanded, there- 
fore, but I took care to indicate what 
things seemed useful. Yet I do not find 
that Your Blessedness has perfectfuly 
willed to observe this ver)^ thing which 1 
have committed to your memory. For I 
said that ye ought to w^rite no such thing 
as this, either to me or to any one else : and 
lo ! ye have taken care to impress upon the 
very preface of the Epistle which ye have 
directed to myself, who have forbidden it, 
that word of proud appellation Universal, 
calling me Pope. I ask that Your Holi- 
ness, most dear to me, do this no further. 

Century VII. 

BONIFACE III., BISHOP OF ROME. 
Only two years after the death of Gregory the Great, the Emperor 
Phocas, having a grudge against C3Tiacus, Bishop of Constantinople 



THE CATHOLIC FATrH. 433 

(see Spondan. Epit. Baron. Anna!., an. 606, n. 2,3, p. 82, T. 2), bestowed 
"that proud title, Universal," upon Boniface III., Bishop of Rome. 
This Phocas was a native of Asia Minor, and of obscure origin. Having 
succeeded in an insurrection which he had raised against the Emperor 
Mauritius, he was declared emperor by his soldiers. Mauritius was 
brutally murdered, together with his wife and eight children. 

COLUMBANUS, ABBOT. 



Roma orbis terrarum caput est eccle- 
siarum, salva loci dominicae resurrectionis 
singulari praerogativa. Tandiu enim po- 
testas apud vos erit, quandiu recta ratio 
permanserit : ille enim certus regni cae- 
lorum clavicularius est, qui dignis per 
veram scientiam aperit, et indignis claudit. 
Alioquin, si contraria fecerit, nee aperire, 
nee claudere poterit. — Ep. 5 ad Bonif. 
Pap. IV., c. 10, col. 280, AB.. Pat. Lat. 
T. 80. 



Rome is the head of the churches of 
the whole earth, save the singular prerog- 
ative of the place of the Eord's resurrec- 
tion. For so long will power be with 
you, as long as a correct reason shall re- 
main : for he is the true key-bearer of the 
kingdom of heaven, who opens to the 
worthy through true knowledge, and shuts 
to the unworthy. Otherwise, if he shall 
do the contrary, he can neither open nor 
shut. 



Century VIII. 



VENERABLE BEDE, PRIEST. 



Augustine held an assembly at Augustine's Oak, in 603, to induce 
the Britons to submit to the Bishop of Rome. The Abbot Dinooth, the 
most influential man among his countrymen, advised them not to sub- 
mit. — H. E., L. 2, c. 2, p. 172-178, T. 2. 



Jacobus, Petrus, Joannes, Judas sep- 
tem epistolas ediderunt. — In quibus ideo 
prima epistola Jacobi ponitur, quamvis in 
catalogo apostolorum priores solent no- 
minari Petrus et Joannes, quia ipse Hiero- 
solymorum regendam suscepit ecclesiam. 
Inde fons et origo evangelicae praedicatio- 
nis incipiens per orbem diffusa est univer- 
sum. Cujus cathedrae dignitatem etiam 
Paulus apostolus in eo nominando vene- 
rans ait. Jacobus, Cephas, et Joannes, qui 
videbantur columnae ecclesiae. — Super 
Epist. Cath. exposit. Prolog., p. 157, T. 



James, Peter, John and Jude pub- 
lished seven Epistles. — Among which for 
this reason the Epistles of James is placed 
first, though in the catalogue of the Apos- 
tles Peter and John are wont to be named 
first, because he received the Church of 
Jerusalem for his charge. The font and 
origin of the evangelic preaching begin- 
ning thence, was diffused throughout the 
whole world. Paul the Apostle, venerat- 
ing the dignity of this chair, saith in nam- 
ing him : James, Cephas and John, who 
seemed pillars of the Church. 



434 



THE CATHOLIC FAITH 



Century XII. 

BERNARD, ABBOT OF CLAIRVAUX. 



Libet jam et hunc claudere librum : 
sed in calce aliqua velim vel ante dicta 
quasi epilogando repetere, vel addere prae- 
termissa. Consideres ante omnia sanctam 
Romanam ecclesiam, cui Deo auctore 
praees ; ecclesiarum matrem esse, non 
dominam : te vero non dominum episco- 
porum, sed unum ex ipsis ; porro fratrem 
diligentium Deum, et participem timen- 
tium eum. — De Considerat., L. 4, c. 7, 
n. 23, p. 378. 



I am disposed to close this book here 
even : but in the end I would repeat some- 
thing, either what I have said before, by 
way of peroration, as it were, or add what 
I have overlooked. Thou mayest consider 
before all things that the holy Roman 
Church, over which thou presides! by 
command of God, is the mother of the 
churches, not the mistress : that thou in 
truth art not the Lord of Bishops, but one 
of their number ; a brother, moreover, of 
those that love God, and a partner of those 
that fear Him. 



Century XV. 

^NEAS SYLVIUS, BISHOP OF SIENNA, 



AFTERWARD POPE PIUS II. 



Quemadmodum factum esse videmus 
ante concilium Nicaenum, dum sibi quis- 
que vivebat, et ad Romanam ecclesiam 
parvus habebatur respectus. — Ep. 288 al. 
301, Mart. Mayer, p. 802. 



As we see was done before the Coun- 
cil of Nicea, when every one lived for 
himself and httle respect was had to the 
Roman Church. 



Section III. 



All Bishops are Vicars of Christ. 



SCRIPTURE. 



King James' Version. 



Acts 20 : 28. Take heed therefore 
unto yourselves, and to all the flock, over 
the which the Holy Ghost hath made you 
overseers, to feed the Church of God, which 
He hath purchased with His own blood. 

Col. 1:7. As ye also learned of 
Epaphras our dear fellow servant, who is 
for you a faithful minister of Christ ; 

lb. 4 : 7. All my state shall Tychicus 
declare unto you, who is a beloved brother, 
and a fellow servant in the Lord : 



Douay Version. 



Acts 20 : 28. Take heed to your- 
selves, and to the whole flock, wherein the 
Holy Ghost hath placed you bishops, to 
rule the Church of God, which he had 
purchased with His own blood. 

Col. 1:7. As you learned of Epa- 
phras our most beloved fellow-servant, 
who is for you a faithful minister of Christ 
Jesus. 

lb. 4 : 7. All the things that concern 
me, Tychicus, our dearest brother, and 
faithful minister, and fellow-servant in the 
Lord, will make known to you. 



THE CATHOLIC FAITH. 



435 



I Thess. 3:2. And sent Timotheus, 
our brother, and minister of God, and our 
fellow labourer in the Gospel of Christ, to 
establish you, and to comfort you concern- 
ing your faith. 

I Tim. 4:6. If thou put the breth- 
ren in remembrance of these things, thou 
shalt be a good minister of Jesus Christ, 
nourished up in the words of faith and 
of good doctrine, whereunto thou hast 
attained. 



I Thess. 3:2. And we sent Timothy 
our brother, and minister of God in the 
gospel of Christ, to confirm you and ex- 
hort you concerning your faith. 

I Tim. 4 : 6. These things proposing 
to the brethren, thou shalt be a good min- 
ister of Jesus Christ, nourished up in the 
words of faith and of the good doctrine 
which thou hast- attained to. 



Century II. 
IGNATIUS, BISHOP OF ANTIOCH. 



T6v ovv tTtidHOTtor drjXor on coi 
avrov TOY Kvpiov del Ttpod/JXertsiv. 
— Ep. ad Ephes., c. 6, p. 156. 

— ^T7tord66ETai rc2 kni6u6TtCQ (i5? 
XOipiri Qeov, Kai rep Ttpsd/jvrepio) 
GO'S roMcp If/dov Xpidrov. 

— IIpoKaB?/ju£vov Tov kitidnoTtov 
Eli TOTtor Ssov, nai vcSv itpEdftwi- 
poov Eli TOTtor dvvESpGJV rc^v ocno6- 
ToXoov, uai r^v diaxovasv, rcSv 
E/uol yXvuvrdzGDv, TtETtidTEv/j-Eraoy 
diaKOviar 'Irjdov Xpidrov. — Ep. ad 
Magnes. , c. 2, 6, p. 172, 176. 

"Orav yap ro? EitiduoTtoo vito- 
rd6dE6BE Goi ^Irj6ov Xpidrov, n. r. A. 
— Ep. ad Trail., c. 2, p. 186. 



It is manifest, therefore, that we 
ought to look upon the Bishop as the 
Lord Himself. 

He is subject to the Bishop as to the 
grace of God, and to the Presbyter as to 
the law of Jesus Christ. 

The Bishop presides in place of God, 
and the Presbyters in place of the council 
of the Apostles ; and the Deacons, who 
are most dear to me, are intrusted with 
the ministry of Jesus Christ. 



For when ye are subject to the Bishop 
as to Jesus Christ, etc. 



Century III, 

THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE. 



Neque enim aliunde haereses obortae 
sunt aut nata sunt schismata, quam inde, 
quod sacerdoti Dei non obtemperatur, nee 
unus in ecclesia ad tempus sacerdos et ad 
tempus judex vice Christi cogitatur : etc. 
— Ep. 59, Cornel., c. 7, p. 136. 



For neither do heresies spring, nor 
schisms originate, from any other source 
than this, that the priest of God is not 
obeyed, nor do men think that there is one 
priest in the Church for the time, and one 
judge in the place of Christ. 



Century IV. 
HILARY, DEACON OF ROME. 



Episcopus personam habet Christi. — 
In I Cor. II, col. 240, D., Pat. Lat. T. 
17, Op. Ambros. 



A Bishop hath the person of Christ. 



436 



THE CATHOLIC FAITH. 



yOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



Ei a McovdeooS SpovoS ovrao's ?jv 
cxided/io':, &3? di' eueivov dxovsd^jai, 
TtoXXcp fidXkov 6 Tov Xpidrov hpo- 
7'o?. 'Ekeivov 7}/^Eii diedezdjueSa • 
(XTto rovTOV cpSsyyo/dsOa, aqy ov 
xai 6 XpLdro's aSsro ev T^jfxiv zi}v 
diaxoriav r^5 %araAAa;K^?. — Horn. 
3 in Col. 1, c. 4, p. 403, DE., T. 11. 



If the throne of Moses was so holy 
that he should be heard on account of it, 
much more so is the throne of Christ. 
We have received this ; from this we 
speak, from which also Christ has placed 
in us the ministrv of reconciliation. 



Century IX. 

FLORUS 'MAGISTER, A DEACON OF LYONS. 

Apostolorum successores, id est eccle- The successors of the Apostles, that 

siarum praesules, etc. — De expos. Miss., is, the Bishops of the churches, etc. 
c. 13, col. 27, C, Pat. Lat. T. 119. 

Section IV. 

Temporal Power of the Pope. 

THE CHURCH OF ROME. 

The Bishop of Rome claims jurisdiction not only in spiritual, but 
also in temporal matters. 



Century IX. 

NICOLAUS I, BISHOP OF ROME. 



Satis evidenter ostenditur, a saeculari 
potestate nee ligari prorsus, nee solvi posse 
Pontifacem, quem constat a pio principe 
Constantino (quod longe superius memor- 
avimus) Deum appellatum : nee posse 
Deum ab hominibus judicari manifestum 
est. — Ep. ad Michael. Imperat. ap. Grat., 
P. I, dist. 96, c. 17, col. 293. 



It is evidently enough shown that the 
Pontiff, whom it is clear was called God 
by the pious Prince Constantine (which 
we have related above), cannot be bound 
nor loosed by the secular power : and it is 
manifest that God cannot be judged bv 



TOHN VIII. , BISHOP OF ROME. 



Imperatores Christiani subdere debent 
executiones suas ecclesiasticis praesulibus, 
non praeferre. — Ap. Grat., P. I, dist. 96, 
c. II, col. 295. 



Christian emperors ought to submit, 
and not prefer, the execution of their laws 
to the Bishops of the Church. 



THE CATHOLIC FAITH. 



43 



J/ 



Century XII. 

INNOCENT III., BISHOP OF ROME. 



Ad firmamentum igitur coeli, hoc est, 
universalis ecclesiae, fecit Deus duo magna 
luminaria, id est, duas instituit dignitates, 
quae sunt pontificalis auctoritas, et regalis 
potestas. Sed ilia, quae praeest diebus, 
id est, spiritualibus, major est : quae vero 
carnalibus, minor, etc. — Ap. Decret. Greg. 
IX., L. I, tit. 33, c. 6, col. i6o, Corp. 
Jur. Canon. 



For the firmament, therefore, of 
heaven, that is, of the universal Church, 
God made two great lights, that is. He 
ordained two dignities, which are the 
pontifical authority and the royal power. 
But that which rules the days, that is, 
spiritual affairs, is the greater ; but that 
which governs carnal matters, the lesser, 
etc. 



Century XIII. 



BONIFACE VIIL, BISHOP OF ROME. 



Uterque ergo est in potestate eccle- 
siae, spiritualis scilicet gladius et materia- 
lis. Sed is quidem pro ecclesia, ille vero 
ab Ecclesia exercendus. Ille sacerdotis, 
is manu regum et militum, sed ad nutum 
et patientiam sacerdotis. Oportet autem 
gladium, esse sub gladio, et temporalem 
auctoritatem spiritali subjicii potestati. — 
Extrav. com., L. i, tit. 8, c. i, de major., 
col. 319. 



Each, therefore, namely, the spiritual 
and material sword, is in the power of the 
Church. But the one indeed must be ex- 
ercised for the Church, and the former by 
the Church. The one is in the hands of 
the priest, the other in the hands of kings 
and soldiers, but at the pleasure and suf- 
ferance of the priest. But the sword must 
be under the sword, and the temporal 
authority subject to the spiritual. 



Century XVII. 



ROBERT BELLARMINE, CARDINAL AND JESUIT. 



Gladius temporalis gladio spirituali 
subjectus est. — De Rom. Pont., L. 5, 
c. 5, p. 234, G.. T. I. 



The temporal sword is subject to the 
spiritual sword. 



THE CATHOLIC CHURCH. 

The primitive Bishops of Rome, in accordance with the Canons of 
the Church, confined themselves to the spiritual concerns of their flocks, 
and left civil affairs to the temporal rulers. 



438 



THE CATHOLIC FAITH. 



Century I. 

ST. PETER, APOSTLE. 



Anastasius Bibliothecarius. — Hie 
Petrus beatum Clementem Episcopum 
consecravit, cui et cathedram vel eccle- 
siam omnem disponendam commisit, di- 
cens : Sicut mihi gubernandi tradita est a 
domino meo Jesu Christ© potestas, ligandi, 
solvendique, ita et ego tibi committo, ut 
ordines dispositores diversarum causarum, 
per quos actus non ecclesiastici profligen- 
tur, et tu minime curis saeculi deditus re- 
periaris ; sed solummodo orationi et prae- 
dicationi ad populum vacare stude. Post 
hanc dispositionem martyrio cum Paulo 
coronatur. — Vit. Petri, col. 63, CD., T. i, 
L. and C. ; Platin., De Vit. Pont., Vit. 
Pet., p. 14; Carran^., Sum. Cone, p. 27. 



Peter consecrated the blessed Clement 
Bishop, to whom also he committed the 
disposition of his chair, or the whole 
Church, saying : As the power of govern- 
ing, binding and loosing was given to me 
by my Lord Jesus Christ ; so also I com- 
mit it to thee, that thou mayest appoint 
persons over different causes, whereby acts 
not ecclesiastical may be administered, and 
that thou mayest be found not at all given 
to the cares of the world ; but strive to 
attend to prayer and preaching to the peo- 
ple. After this disposition he was crowned 
with martyrdom, together with Paul. 



Century III. 

APOSTOLIC CANONS. 



EiTtoiiev, on ov xftV '^Tti6noTtov 
7} TtpedfivTepov uaBisvai eavrov Ei'i 
8r}}io6ia% dioiur/dei'^y dXXd Ttpodsv- 
Haipeiv rati £KyiXrj6 La6TiHaK jpfiz- 
ai'i' 7] TtEiBedBoo ovr rouro jU7} noiEiv 
Tf HaBaipEidQcD • ov8ei<3 yap dvvarai 
dv6i KvpioiS dovXeveir, xard r7}v 
HvpiauT/v TtapaxeXevdir. — Can. 80, 
p. 12, T. I, Bruns. 



We have said that a Bishop, or ?l 
Presbyter, ought not to let himself down 
to civil offices, but to apply himself to 
ecclesiastical business. Either, therefore, 
let him be persuaded not to do this, or let 
him be deposed ; for no man can serve 
two masters, according to the Lord's ad- 
monition. 



THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE. 



— Singuli divino sacerdotio honorati 
et in clerico ministerio constituti non nisi 
altari et sacrificiis deservire et precibus at- 
que orationibus vacare debeant. Scriptum 
est enim : Nemo militans Deo obligat se 
molestiis saecularibus, ut possit placere ei, 
cui se probavit. Quod cum de omnibus 
dictum sit, quanto magis molestiis et la- 
queis saecularibus obligari non debent, 
qui divinis rebus et spiritualibus occupati 
ab ecclesia recedere et ad terrenos et sae- 
culares actus vacare non possunt. — Ep. i, 
Presb. et diac. Furnis., c. i, p. i, 2. 



All who are honored with the divine 
priesthood, and are constituted in the 
clerical ministry, ought to serve the altar 
and sacrifices only, and attend to prayers 
and intercessions. For it is written : No 
man that wareth for God entangleth him- 
self with secular business ; that he may 
please Him to Whom he hath approved 
himself. Seeing this is said of all, how 
much more ought they not to be impeded 
by secular business and snares, who, occu- 
pied in divine and spiritual things, cannot 
depart from the Church and have leisure 
for earthly and secular acts. 



THE CATHOLIC FAITH. 



439 



Century V. 

SYNESIUS, BISHOP OF PTOLEMAIS. 



Kai yap Alyvitzioi, Kcti ^E/d- 
paicsov yevoi xpo^ov dvxyov vTto 
TcSr lepecay £/da6iXsv6r/6ar. "ETtsi 
de dia)Hi6Qr/6av oi f5im, uai 6 fisv 
iepd<i, (J de r)y ejj.oyiHo'i ditEdEix^y, 



TETaxccrai oe Etspoi jiiev ev roi^ 
Ttpayjuadiv, r/jusli 6€ kr rai^ fvxctTi 
eirai- — Ep. 121, Anastas., col. 1501, 
A., Pat. Gr. T. 66. 

Ep. 57, ad Andramac, col. 1396, A 



The Egyptians, and the race of the 
Hebrews, for a long time were under the 
dominion of the priests. But when these 
lives were separated, and things sacred 
and things pertaining to government were 
marked out, others were chosen to preside 
over temporal affairs, but we for offering 
prayers. 



GELASIUS I, BISHOP OF ROME. 



Fuerint haec ante adventum Christi, 
ut quidem figuraliter, adhuc tamen in car- 
nalibus actionibus constituti pariter reges 
existerent, et pariter sacerdotes. Quod 
S.. Melchisedech fuisse sacra prodit His- 
toria. — Sed cum ad verum ventum est 
eumdem regem atque pontificem, ultra 
sibi nee imperator pontificis nomen im- 
posuit, nee pontifex regale fastigium vin- 
dicavit. — Ut et Christiani imperatores pro 
aeterna vita pontificibus indigerent, et 
pontifices pro temporalium cursu rerum 
imperialibus dispositionibus uterentur, 
quatenus spiritalis actio a carnalibus dis- 
taret incursibus : et ideo ' militans Deo, 
minima se negotiis saecularibus implica- 
ret ' ; ac vicissim non ille rebus divinis 
presidere videretur, qui esset negotiis sae- 
cularibus implicatus. — Tomus de Anathe- 
mat. vinculo, col. 108, log, CA., Pat. Lat. 
T. 59- 



These things occurred before the 
advent of Christ, that certain, while yet 
engaged in secular affairs, should, in a 
figurative sense, be both kings and priests. 
Sacred history relates that St. Melchise- 
dech was such an one. — But when He 
came Who is truly King and Pontiff, there- 
after the emperor no longer took upon 
himself the name of Pontiff, nor did the 
Pontiff lay claim to the royal dignity.— So 
that the Christian emperors should have 
need of the Pontiffs in order to eternal 
life, and the Pontiffs should be subject to 
the imperial commands in the course of 
temporal matters, seeing that spiritual 
action differs from carnal projects : and 
therefore he that wareth for God should 
not entangle himself in secular business ; 
and on the other hand, he should not seem 
to preside over divine things who is im- 
plicated in secular business. 



Century XII. 
BERNARD, ABBOT OF CLAIRVAUX. 



Unde et dicebat Episcopus, Episco- 
pum instruens : ' Nemo militans Deo im- 
plicat se negotiis saecularibus.' — Habent 
haec infirma et terrena judices suos, reges 
et principes terrae. Quid fines alienos in- 
vaditis? Quid falcem vestram in alienam 
messem extenditis? — De considerat., L. i, 
c. 6, n. 7, p. 348, 349, T. I. 



Wherefore also a Bishop said, in 
structing a Bishop : No man warring for 
God entangleth himself with secular busi- 
ness. — These groveling and earthly things 
have their own judges, the kings and 
princes of the earth. Why invadest thou 
another's land ? Why thrustest thou thy 
sickle into another's harvest ? 



440 



THE CATHOLIC FAFFH. 



Et ne dictum sola humilitate putes, 
non etiam veritate, vox Domini est in 
Evangelio : ' Reges gentium dominantur 
eorum, et qui potestatem habent super 
eos, benefici vocantur.' Et infert : ' Vos 
autem non sic' Planum est : Apostolis 
interdicitur dominatus. 



I ergo tu, et tibi usurpare aude aut 
dominans apostolatum, aut Apostolicus 
dominatum. Plane ab alterutro prohib- 
eris Si utrumque simul habere voles, 
perdes utrumque. Alioquin non te ex- 
ceptum illorum numero putes, de quibus 
queritur Deus sic : ' Ipsi regnaverunt, et 
non ex me ; principes exstiterunt et ego 
non cognovi.' — lb., L. 2, c. 6, n. lo, ii, 
p. 356. 



And lest you think that this was said 
from humility merely, and not in truth 
also, the Lord's voice is in the Gospel : 
The kings of the Gentiles exercise domin- 
ion over them, and they that have power 
over them are called benefactors. And 
He concludes : But ye are not thus. It is 
clear that dominion is interdicted to the 
Apostles. 

Go thou, therefore, and dare, while 
exercising dominion, to usurp the Apostle- 
ship, or, being an Apostolic man, domin, 
ion. Thou art plainly debarred from one 
or the other. If thou wilt have both at 
the same time, thou wilt lose both. Other- 
wise thou mayest account thyself not ex- 
cepted from the number of those of whom 
God complains thus : They have reigned, 
but not of Me ; they have been princes, 
and I know them not. 



Century XVIII. 

CLAUDE FLEURY. 



II [Pepin] mit ainsi le pape en pos- 
session de toutes ces villes, au nombre de 
vingt-deux ; scavoir, Ravenne, Rimini, etc. 
— C'est le premier fondement de la seig- 
neurie temporelle de I'eglise Romaine. — 
H. E., L. 43, c. 18, an. 755, p. 357, 
T. 9. 



Pepin likewise put the Pope in pos- 
session of all these cities, to the number 
of twenty-trt^o ; namely, Ravenna, Rimini, 
etc. — This is the first foundation of the 
temporal seigniory of the Roman Church. 



THE CATHOLIC CHURCH. 

The ancient Christians suffered the most dreadful persecutions at 
the hands of their rulers, and though they were abundantly able in every 
respect, as we learn from Tertullian, to cope with and overthrow their 
adversaries, yet they never revolted, nor did their bishops or clergy ever 
counsel resistance, but they meekly submitted to and prayed for the 
emperors and governors who sought to exterminate them. 



Century I. 
POLYCARP, BISHOP OF SMYRNA. 



'O dyBv7taTo<i aqjfj- ' Ttsidor rov 
6f)jxov.' 'O de ndXvHapvto'^ siTtsv • 
' (j£ /.lev Hcxi Xoyov i)ziGo6cx- deS/- 



The Proconsul said : Pefsuade the 
people. But Polycarp replied : I think 

thou art worthy of being conversed with, 



THE catholic: FAI'IH 



441 



ddyjitEBa ydp dpxcil'i xo:i 6cov6iai^ 
vTto rov &EOV rercxxjiievaii rijuijr 
Hard TO 7tpodr;Hov, tt}v /it) (jXaTt- 
Tovdav Tif.Ld'i^ ditovEi^iEiv • txfivovi 
Se ovx y)yovi.iai d'^iovi, rov aVo/lo- 
yEidOai avToli.' — Act. Mart., c. 10, 
p. 282. 



for we are taug'ht to render honor unto 
princes and powers ordained of God, so 
far as it is befitting without injury to our- 
selves ; but I do not regard them (the 
people) as worthy that I should render 
them a reason. 



Century II. 

USTIN MARTYR. 



"OOev Seov uev flOVOV 7tpo6KV- 
voijjiiEy- vjictr ds npoi rd dA.Xd ^nr/- 
portEi vTtT/pETOvjuEv, /3adi/\.sii Hal 
dpxovTai dvFlpoDTtoDv ounXoy ovv- 
TE<i, Hai Evx6i.iEvoi i-iEvd rrji fja6iXi- 
HTJi dvvdjiiECJi Hai doocppova roi^ 
Xoyi6jLidv Exovrai vjudi EvpsOr/vai. 
— Apolog. I, n. 17, col. 353, B., Pat. Gr. 
T 6. 

TERTULLIAN, PRIEST OF CARTHAGE. 



Wherefore we worship (jod only ; but 
in other matters we render unto you cheer- 
ful obedience, acknowledging you to be 
kings and rulers of men, and praying 
withal that with the royal .power ye may 
be found having a sound mind. 



Nos enim pro salute imperatorum 
deum invocamus aeternum, deum verum, 
deum vivum, quem et ipsi imperatores 
propitium sibi praeter ceteros malunt. 

Qui ergo putaveris, nihil nos de salute 
Caesarum curare, inspice dei voces, lit- 
teras nostras, quas neque ipsi supprimi- 
mus et plerique casus ad extraneos trans- 
ferunt. Scito ex illis, praeceptum esse 
nobis ad redundantiam benignitatis, etiam 
pro inimicis deum orare, et persecutoribas 
nostris bona precari. Quia magis inimici 
et persecutores Chrristianorum, quam de 
quorum majestate conveniemur in crimen ? 
Sed etiam nominatim atque manifeste : 
' Orate,' inquit, 'pro regibus, et pro prin- 
cipibus, et potestatibus, ut omnia tran- 
quilla sint vobis.' — Apolog., c. 30, 31, 
p. lOi, 103, Pars I. 

Si enim hostes exsertos, non tantum 
vindices occultos agere vellemus, deesset 
nobis vis numerorum et copiarum? Plures 
nimirum Mauri et Marcomanni ipsique 
Parthi, vel quantaecunque unius tamen 
loci et suorum finium gentes, quam totius 



For we invoke God for the safety of 
the emperors, the eternal and true God, 
the living God, Whoin also the emperors 
themselves prefer to be propitious to them- 
selves above all others. 

Thou, therefore, that thinkest that we 
care nothing for the safety of the Caesars, 
examine the oracles of God, our writings, 
which neither we ourselves suppress, and 
which yery many accidents transfer to the 
hands of strangers. Learn from them 
that it is commanded us to an excess of 
kindness, to pray God for our enemies 
even, and to invoke good things upon 
those that persecute us. ^Yho are greater 
enemies and persecutors of the Christians 
than those for whose majesty we are 
charged with crime ? But expressly even, 
and manifestly, he saith : pray for kings, 
and for princes, and powers, that all things 
may be peaceable unto you. 

For if we wished to act the part of open 
enemies, and not secret avengers merely, 
should we need the force of numbers and 
resources ? The Mauri and the Marco- 
manni, and the Parthians themselves, or 
anv other nation, vet a nation nevertheless 



442 



THE CATHOLIC FAITH. 



orbis. Hesterni sumus et vestra omnia 
implevimus, urbes, insulas, castella, mu- 
nicipia, conciliabula, castra ipsa, tribus, 
decurias, palatium, senatum, forum ; sola 
vobis relinquimus templa. Possumus di- 
numerare exercitus vestros : unius provin- 
ciae plures erunt. Cui bello non idonei, 
non prompt! fuissemus, etiam impares 
copiis, qui tam libenter trucidamur, si non 
apud istam disciplinam magis occidi lice- 
ret, quam occidere? Potuimus et inermes, 
nee rebelles, sed tantumniodo discordes, 
solius divortii invidia adversus vos dimi- 
casse. — lb., c. 37, p. loS. 



of one place and of their own boundaries, 
are they more numerous than one of the 
whole world ! We are but of yesterday, 
and we have filled your whole empire ; 
your cities, islands, castles, towns, coun- 
cils, the camps themselves, wards, decu- 
riae, palace, senate, and forum ; the tem- 
ples alone we leave to you. We can 
number your armies ; w^e of a single prov- 
ince will be more. For what war would 
we not be sufficient and ready, even 
though inferior in resources, who are so 
freely slaughtered, if under this discipline 
it were not lawful to be killed rather than 
to kill ? We are able to fight against you, 
even though unarmed, and not in rebellion, 
but only discordant by the envy of a sepa- 
tion merely. 



Century IV. 

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



Kai deiHvvi on 7td6i ravra 
Siardrreraiy uai ispsvdi xai jiiova- 

XOl'sy OVX'- 'POl'i fSlGOTlHOJi JUOVOVy £K 

itpooijuiGor avro drjXov ETtoirjdEv, 
ovTGO Xeyoov Jidda ipvxi) kcovdiaii 
vTtepexovdaii vTCoraddedQa) • udr 
aTtodroXoi ^?, ndv EvayyeXidrrii, 
uav TtpocpT^TTji, uav odridovv • ovSe 
ydp drarpsTtSL rrjv evdefSEiar avrrf 
7} vitorayr/. Kai ovx d7cXS<i eitze, 
TtEiBEdBoo, dXX\ "TTtoraddEdBao. — "iva 
ydp jirf Xsyaodiv oi Ttidroi, on e^ev- 
TEXicEii r^jidi nai EvKaTaq:)povr/rov'i 
TtoiEii, rovi rrj<3 rcSv ovpavSv (5a- 
diXEiai ditoXavEiv /iiEXXovrai apx- 
ovdiv vTtorardrTGOv , dEixvvdiv on 
ovn apxovdiv, dXXd rcS 0E(^ TtdXiv 
vTtordTTEi rovTo 7Coi(Sy. — Horn. 23 
in Rom., c. i, p. 752, 753, BAB., T. 9. 



And to show that these are ordained 
for all, both priests and monks, and not 
for secular men only, he hath made this 
plain from the outset, saying thus : ' Let 
every soul be subject to the higher powers ' ; 
even if thou be an Apostle, or an Evan- 
gelist, or a Prophet, or anything whatso- 
ever ; for this subjection does not over- 
turn religion. And he does not say 
merely 'obey,' but 'be subject.' — For lest 
the faithful should say. You make us mean 
and contemptible when you place us, who 
are to enjoy the kingdom of heaven, in 
subjection to rulers, he shows that it is 
not to rulers, but to God again that he is 
subjected, who does this. 



Century V. 

GELASIUS I., BISHOP OF ROME. 



Duo quippe sunt, imperator Auguste, 
quibus principaliter mundus hie regitur : 
auctoritas sacra pontificium, et regalis 



There are two things. Emperor Au- 
gustus, by which this world is principally 
ruled ; namely, the sacred authority of the 



THE CATKOIJC FAITH. 



44. 



potestas. — Si enim, quantum ad ordinem 
pertinet publicae disciplinae, cognoscentes 
imperium tibi superna dispositione colla- 
tum, legibus tuis ipsi quoque parent re- 
Hgionis antistites, ne vel in rebus munda- 
nis exclusae videantur obviare sententiae ; 
quo (rogo) te decet affectu eis obedire, qui 
pro erogandis venerabilibus sunt attributi 
mysteriis? — Ep. 8 ad "Anastas. Imperat., 
col. 42. AB., Pat. Lat. T. 59. 



Pontiffs, and the royal power. — For if, as 
far as pertains to the order of public dis- 
cipline, knowing that dominion is intrusted 
to thee by divine ordering, we priests also 
of religion obey thy laws, lest in earthly 
things even they seem to resist the exclu- 
sive sentence ; with what affection, I ask 
you, does it become you to obey those who 
are assigned for dispensing the venerable 
mysteries ? 



SYMMACHUS, BISHOP OF ROME. 



Dicis quod mecum conspirante senatu 
excommunicaverira te. Tsta quidem ego 
[nego ?], sed rationabiliter factum a deces- 
soribus meis, sine dubio subsequor. — Nos 
non te excommunicaverimus, Imperator, 
sed Acacium : tu recede ab Acacio, et ab 
illius excommunicatione recedis. Tu te 
noli miscere excommunicatione ejus, et 
non es excommunicatus a nobis. Si te 
misces, non a nobis sed a te ipso excom- 
municatus es. — Apolog. adv. Anast. Im- 
perat., col. 428, T. -1, L. and C. 



You say that I, in conspiracy with 
the senate, excommunicated thee. This 
indeed I deny, but I undoubtedly follow 
what was reasonably done by my prede- 
cessors. — We did not excommunicate thee, 
O Emperor, but Acacius : do thou with- 
draw from Acacius, and thou recedest 
from his excommunication. Do not min- 
gle thyself with his excommunication, and 
thou art not excommunicated by us. If 
thou mingle thyself, thou art not excom- 
municated bv us, but bv thyself. 



Century VI. 

GREGORY THE GREAT, BISHOP OF ROME. 



Ad hoc enim potestas super omnes 
homines dominorum meorum pietati .coe- 
litus data est. — Ego indignus famulus 
vester scio. Ego quidem jussioni subjec- 
tus, eamdem legem per diversas terrarum 
partes transmitti feci ; etc. — L. 3, Ep. 65, 
Mauric, col. 676, 677, ABB., T. 2. 

Ego autem Dominorum jussionibus 
obedientiam praebens, etc. — L. 5, Ep. 20, 
ad Mauric, col. 749, 750, EA. 



For to this end power was divinely 
given to the piety of my lords over all 
men. — I, thy unworthy servant, know, I 
indeed subject to thy command, have 
caused the same law to be transmitted 
through divers parts of the earth ; etc. 

But I, yielding obedience to the com- 
mands of mv lords, etc. 



Century VII. 

AGATHO, BISHOP OF ROME. 



Kai did tovto, xp^f^^^o^viHGora- 
Toi dedrtorai uai rsxva, nard rr}v 
ev6ef5E6rdrriv xeXev6iv r^? Oeod- 



And therefore most Christian lords 
and children, according to the pious com- 
mand of your God-protected kindness, on 



444 



THE CATHOLIC FAITH. 



KSTtadrov vjligov //juepoTTjro'i svshsv 
vTtaKoiji, Tfi 6q>EikoiiEv , n. r. \. 
— XpidriavGoraroi dedTtorai nai 
TSKva. — Ep. Constat., Heraclio et Tibe- 
rio, Ap, Cone. Const. III., col. 656, 660, 
A., T. 7, L. and C. 

LEO II., BISHOP OF ROME. 



account of the obedience which w^ owe, 
etc. — Most Christian lords and children. 



/lioTtsp si fiTi TO kudrFpor rov- 
TGOv o dyju/SadiXEvi rcSv fJadiXevov- 
rooVf 6 7tavro8vrajuo<s 0£d? kcpiXo- 
rijLir/daro toK kavrov Isfjevdir, 
ovdap.(jJi 7/ fiadiXiKTj svyeveia roli 
kdxci-T^oi'i kavrrji dovXoii dvyuars- 
fSaivE, H. r. X. — Ep. ad Constant, ap. 
Cone. Const. III., col. 1148, E., T. 7, 
L. and C. 



Wherefore, unless the King of Kings, 
God Almighty, were disposed to bestow 
each of these upon his priests, never would 
royal kindness have inclined to his mean- 
est servants, etc. 



The Bishops of Rome Claim the Right to Depose Sovereigns. 



Century VIII. 

GREGORY II., BISHOP OF ROME. 



Caesar Baronius. — Ubi autem eum- 
dem [Leonem III. Imperatorem] neque 
verbis scriptisve a coeptis potuit revoeare, 
neque beneficiis eontinere quin in deterius 
laberetur : tempus jam advenisse ratus, ut 
securis ad radieem admoveretur arboris 
infelicis, apostolica auctoritate, Sueeidite 
eam, clamat. Quo tonitru excitati fideles 
Oecidentales, mox desciseunt penitus a 
Leonis Imperio, Apostolico Pontifici in- 
haerentes. Sic dignum posteris idem Gre- 
gorius reliquit exemplum, ne in eeelesia 
Christi regnare sinerentur haeretici prin- 
cipes, si saepe moniti in errore persistere 
obstinato animo invenierentur. — Annal. 
ad an. 730, p. 99, B., T. 9. 



But when he could recall the same, 
the Emperor Leo III., from his undertak- 
ing neither by words nor by writings, nor 
could he restrain him by benefits from be- 
coming worse ; thinking that the time had 
already arrived that the axe should be laid 
at the root of the barren tree, he cries out, 
with Apostolic authority. Cut it down. 
The faithful of the West, roused up by 
this thunder, straightway wholly withdraw 
from the empire of Leo, adhering to the 
Apostolic Pontiff. Thus did Gregory 
leave to posterity a worthy example, that 
heretical princes should not be suffered to 
reign in the Church of Christ, if, after 
being repeatedly admonished, they be 
found obstinately persisting in error. 



ZACHARIAS, BISHOP OF ROME. 



Gregorius VII. — Alius item Ro- 
manus Pontifex, Zaeharias scilicet, regem 
Franeorum, non tarn pro suis iniquitati- 
bus, quam pro eo, quod tantae potestati 
erat inutilis, a regno deposuit : et Pipinum 



Another Roman Pontiff likewise, Zaeh- 
arias, namely, deposed from his kingdom 
the King of the Franks, not so much for 
his iniquities as because he was unfit for 
so great power : and substituted in place 



THE CATHOLIC FAITH. 



445 



Caroli Magni Imperatoris patrem in ejus 
locum substituit, omnesque Francigenas a 
juramento fidelitatis, quod illi fecerant, 
absolvit. — Ap. Grat., P. 2, caus. 15, qu. 
6, c. 3, col. 657. 



of him Pipin, the father of Charles the 
Great, and absolved all the Franks from 
their oath of fidelity which they had made 
to him. 



HADRIAN I., BISHOP OF ROME. 



Generali decreto constituimus, ut exe- 
crandum anathema sit, et veluti praevaria- 
cator catholicae fidei semper apud Deum 
reus existat, quicunque regum, seu episco- 
porum, vel potentum deinceps Romanorum 
Pontificum decretorum censuram in quo- 
cunque crediderit, vel permiserit violan- 
dum. — Capit. ap. Grat., P. 2, caus. 25, 
qu. I, c. II, col. 881. 



By a general decree we ordain that he 
shall be execrated with an anathema, and 
shall ever be guilty before God as a be- 
trayer of the Catholic faith, who, whether 
he be a king, or a bishop, or a potentate, 
shall hereafter believe, or permit, the cen- 
sure of the decrees of the Roman Pontiffs 
to be violated in any case. 



Century IX. 

NICOLAUS I., BISHOP OF ROME. 



Ut saltem compulsus respicere valeas, 
noveris, te citissime mucrone ecclesiastico 
feriendum ; ita ut ulterus talia in sancta 
Dei ecclesia perpetrare formides. — Ep. 64, 
ap. Barrow, p. 15. 

Porro scias, quia relatum est nobis, 
quod quicunque ad episcopatum in regno 
tuo provehendus est, non nisi faventem 
tibi permittas eligi. Idcirco Apostolica 
auctoritate sub divini judicii obtestatione 
injungimus tibi, ut in Treverensi urbe et 
in Agrippina Colonia nullum ehgi patiaris, 
antequam relatum super hoc nostro Apos- 
tolatui fiat. — Ep. Lothario Reg. ap. Grat., 
P. I, dist. 63, c. 4, col. 206, 207. 



That at least, being compelled, thou 
mayest be able to repent, know that very 
soon thou shalt be struck with the ecclesi- 
astical sword ; so that thou mayest be 
afraid any more to commit such things in 
God's Holy Church. 

Know, moreover, that we have been 
informed that whenever any one is to be 
promoted to the episcopate in thy king- 
dom, thou dost not permit him to be 
chosen unless favoring thee. Therefore, 
by Apostolic authority, under obtestation 
of the Divine judgment, we enjoin upon 
thee that in the city of Triers and Col- 
ogne thou shouldest not suffer any one to 
be chosen before that a report about this 
be made to our Apostleship. 



Century XL 

GREGORY VII., OR HILDEBRAND, BISHOP OF ROME. 

Quod illi liceat Imperatores deponere. 
Quod a nemine ipse judicari debeat. — L. 
2, Ep. 35, ap. Baron. Annal. ad an. 1076, 
p. 479, C., T. II. 

Hac itaque fiducia fretus pro ecclesiae 
tuae honore et defensione, ex parte omni- 



That it is lawful for him to depose 
emperors. That he ought to be judged 
by no man. 

Relying upon this confidence, there- 
fore, for the honor and defense of Thy 



46 



THE CATHOLIC FAITH. 



potentis Dei Patris et Filii et Spiritus 
Sancti, per tuam potestatem et auctorita- 
tem, Henrico regni [quarto] filio Henrici 
Imperatoris, qui contra tuam ecclesiam 
inaudita superbia insurrexit, totius regni 
Teutonicorum et Italiae gubernacula con- 
tradico, et omnes Christianos a vinculo 
juramenti, quod sibi facere vel facient, 
absolvo, et ut nullus ei sicut regi serviat, 
interdico. Dignum est enim ut qui studet 
honorem tuae ecclesiae imminure, ipse 
honorem amittat quern videtur habere. — 
In Cone. Rom. III., an. 1076, col. 600, 
A., T. 12, L. and C. 

SiGEBERTUS. — Haec sola novitas, ne 
dicam haeresis, nondum in mundo emer- 
serat, ut sacerdotes illius, qui dicit regi 
apostate, et qui regnare facit 3-pocritam 
propter peccata populi, doceant populum, 
quod malis regibus nullam debeant sub- 
jectionem, et licet ei sacramentum fidelita- 
tis fecerint, nullam tamen fidelitatem de- 
beant, nee perjuri dicantur, qui contra 
regem senserint ; imo qui regi paruerit pro 
excommunicato habeatur, qui contra re- 
gem fecerit, a noxa injustitiae et perjurii 
absolvatur. — Chron., an. 1088, col. 224, 
AB., p. 160. 

Epistle of the Church of Liege. 
— Hildebrandus Papa, qui author est hujus 
novelli schismatis, et primus levavit sacer- 
dotalem lanceam contra diadema regni, etc. 
— -Hoc exemplo omnes a primo Gregorio 
contenti, utebantur solo gladio spirituali, 
usque ad ultimum Gregorium, id est ad 
Hildebrandum, qui primus se et suo ex- 
emplo alios pontifices contra Imperatorem 
accinxit gladio belli. — Adv. Pasch. 11. , 
circa an. 1107, p. 181, 182, T. 2; Ap. 
Brown, Fascic. rer. expet. et fug.; Bin. 
« Cone, p. 521, 522, 528, T. 7; Barrow, 
p. 13, 14. 

Otto, Bishop of Frisinghen. — Lego, 
et relego Romanorum regum et impera- 
torum gesta, et nusquam invenio quen- 
cjuam eorum ante hunc a Romano ponti- 
tice excommunicatum, vel regno privatum : 



Church, on the part of Almighty God, the 
Father, Son and Holy Spirit, by Thy 
power and authority, I forbid to King 
Henry IV., son of Henry the Emperor, 
who has risen up against Thy Church with 
unheard-of pride, the government of the 
entire kingdom of Gennany and Italy ; 
and I absolve all Christians from the 
bonds of the oath which they have taken 
upon themselves, or shall take, and I for- 
bid that any one shall serve him as king. 
For it is right that he should lose the dig- 
nity which he -seems to have, who strives 
to diminish the honor of Thy Church. 

This novelty only, not to say heresy, 
had not yet sprung up in the world, that 
the priests of Him Who said to the king, 
' Apostate,' and Who maketh ' The hypo- 
crite to reign for the sins of the people,' 
should teach the people that they owe no 
subjection to bad kings ; and although 
they have made oath of allegiance to him, 
they nevertheless owe him no fidelity, nor 
may they be called perjured who take part 
against the king ; yea, that he who shall 
obey the king may be regarded as excom- 
municated, but he that shall oppose the 
king may be absolved from the crime of 
injustice and perjury. 

Pope Hildebrand, who is the author 
of this new schism, and who first raised 
the sacerdotal lance against the royal dia- 
dem, etc. — All, from the first Gregory, 
content with this example, made use of 
the spiritual sword alone, down to the last 
Gregory, that is, to Hildebrand, who first 
girded' himself , and, by his example, other 
pontiffs, with the sword of war against the 
emperor. 



I read and read again the records of 
the Roman kings and emperors, and I no- 
where find that any of them before this 
one was excommunicated or deprived of 
his kingdom by the Roman Pontiff : un- 



THE CATHOLIC FAITH. 



447 



nisi forte quia pro anathemate habendum 
ducat, quod Philippus ad breve tempus a 
Romano episcopo, inter poenitentes collo- 
catus, et Theodosius a beato Ambrosio 
propter cruentam caedem, a liminibus 
ecclesiae sequestratus sit. — Chron., L. 6, 
c. 35, fol. 73, col. 2. 



less perhaps one may consider that this 
should be regarded as an anathema, that 
for a brief time Philip was placed among 
the penitents by the Roman Bishop, and 
Theodosius was debarred the threshold of 
the Church, by the blessed Ambrose, on 
account of a bloody massacre. 



URBAN, BISHOP OF ROME. 



Juratos milites Hugoni comiti, ne ipsi 
quamdiu excommunicatus est, serviant, 
prohibeto. Qui si sacramenta praetende- 
rint, moneantur oportere Deo magis ser- 
vire quam hominibus. Fidelitatem enini 
quam Christiano principi jurarunt, Deo 
ejusque Sanctis adversanti, eorum prae- 
cepta calcanti, nulla cohibentur auctoritate 
persolvere. — Ep. Episc. Vapic. Ap. Grat., 
P. 2, caus. 15, q. 6, c. 5, col. 657. 



I forbid the sworn soldiers of Count 
Hugo from serving him as long as he is 
excommunicated. But if they shall allege 
their oaths, let them be admonished that 
they ought to serve God rather than man. 
For they are not constrained by any 
authority to pay the fidelity which they 
have sworn to a Christian prince, to one 
who opposes God and His saints, and 
tramples upon their precepts. 



PASCHAL, BISHOP OF ROME. 



Nee in hac tantum parte, sed ubique 
cum poteris, Henricum haereticorum ca- 
put, et ejus fautores pro viribus perse- 
quaris. Nullum profecto gratius Deo 
sacrificium offere poteris, quam si eum 
impugnes, qui se contra Deum erexit, qui 
ecclesiae Dei regnum auferre conatur. — 
Ep. 7 ad Rob. Fland. Com., col. 973, B., 
T. 12, L. and C. 



Not in this part only, but everywhere, 
when thou shalt be able, thou mayest per- 
secute Henry, the head of heretics, and 
his patrons, to the best of thy abihty. 
Thou canst offer no more acceptable sac- 
rifice to God, surely, than by opposing 
him who has erected himself against God, 
who endeavors to take away the kingdom 
of the Church of God. 



Century XII. 



CALLISTUS II., BISHOP OF ROME. 

Callistus II. excommunicated the Emperor Henry V. In 11 22 the 
emperor submitted to the Roman Pontiff. — Mag. Bull. Rom. Pont., 
p. 58, T. 5. 

INNOCENT III., BISHOP OF ROME. 



Platina. — Otho vero [Imperator IV.] 
iram Pontificis in se concitavit : a quo et 
anathemate notatur, et imperii titulis pri- 
vatur, cum monitus ut ab injuria discede- 
ret parere desierit. — Vit. Pontific. Vit. 
Innoc. III., p. 404. 



The Emperor Otho IV. excited the 
anger of the Pontiff against himself, by 
whom he was marked with an anathema 
and deprived of his titles of sovereignty, 
after that being admonished to depart 
from injury, he refused to obey. 



448 



THE CATHOLIC FAITH. 



Century XIII. 

HONORIUS III., BISHOP OF ROME. 



Platina. — Frederico [secundo] de- 
inde quem diximus anathemate Pontificis 
notatum, etc. — Vit. Pont.Vit. Honor. III., 
p. 408. 



Frederick, whom we have said was 
marked with the anathema of the Pontiff, 
etc. 



GREGORY IX., BISHOP OF ROME. 



Ex parte Dei omnipotentis (cujus 
vicem in terris gerimus, Hcet inviti), et 
authoritate beatorum apostolorum Petri et 
Pauli, ac nostra, in eiim [Fredericum II.] 
excommunicationis et anathematis senten- 
tiam duximus promulgandam, tradentes 
ipsum Fredericum satanae interitum car- 
nis, ut spiritus ejus in die Domini salvus 
hat: omnes, qui ei fidelitatis juramento 
tenentur, decernendo ab observatione jura- 
menti hujusmodi absolutos, et lirmiter 
prohibendo ne sibi fideUtatem observent, 
donee fuerit vinculo excommunicationis 
adstrictus. — Ep. ii ad Atton. Card., an. 
1240, col. 1148, CD., T. 13, L. and C. 



On the part of Almighty God, whose 
vicegerents we are upon earth, though 
reluctant, and by the authority of the 
blessed Apostles Peter and Paul, and our 
own, we have concluded to promulgate 
a sentence of excommunication against 
Frederick II., delivering Frederick him- 
self to satan for the destruction of the 
flesh, that his spirit may be saved in the 
day of the Lord : by decreeing that all 
who are bound to him by an oath of fidel- 
ity are absolved from the observance of 
such an oath, and by firmly forbidding 
them to observe fidelity, as long as he 
shall be obliged by the bond of excom- 
munication. 



INNOCENT IV., BISHOP OF ROME. 



Nos itaque — memoratum principem 
[Fredericum II.] qui se imperio et regnis 
omnique honore ac dignitate reddidit tam 
indignum, quique propter suas iniquitates 
a Deo ne regnet vel imperet est abjectus, 
suis ligatum peccatis, et abjectum, omique 
honore et dignitate privatum a Domino 
ostendimus, denunciamus, ac nihilo minus 
sentiando privamus ; omnes, qui ei jura- 
mento fidelitatis tenentur adstricti, a jura- 
mento hujusmodi perpetuo absolventes : 
auctoritate apostolica firmiter inhibendo, 
ne quisquam de caetero sibi tanquam im- 
peratori vel regi pareat vel intendat, et 
decernendo quoslibet, qui deinceps ei velut 
imperatori aut regi concilium vel auxilium 
praestiterint seu favorem, ipso facto ex- 
communicationis vinculo subjacere. — In 
Cone. Lugd., col. 51, 52, EA., T. 14, L. 
and C. 



We, therefore, do show, denounce, 
and accordingly by sentence deprive the 
said prince, Frederick II., who has ren- 
dered himself so unworthy of empire and 
kingdoms, and of all honor and dignity, 
and who, for his iniquities, is cast away 
by God that he should not reign or com- 
mand, being bound by his sins and cast 
away, and deprived of all honor and dig- 
nity by the Lord ; absolving all who are 
held bound to him by an oath of fidelity 
from such oath forever : by Apostolic 
authority firmly prohibiting that no man 
henceforth obey or regard him as emperor 
or king ; and decreeing that whoever shall 
hereafter yield advice, or aid, or favor to 
him as emperor or king, shall, by the very 
fact, lie under the bond of excommunica- 



THE CATHOLIC FAITH. 



449 



Century XVI. 

PAUL III., BISHOP OF ROME. 
Paul III. condemned and excommunicated Henry VIII., King of 



England. — Bull. 
Pont. 



7, an. 1535 and 1538, col. 703, T. i. Mag. Bull. Rom. 



PIUS v., BISHOP OF ROME. 



De apostolicae potestatis plenitudine 
declaramus praedictam Elizabeth haereti- 
cam, et haereticorum fautricem, eique 
adhaerentes in praedicti, anathematis sen- 
tentiam incurrisse, esseque a Christi cor- 
poris unitate praecisos. Quin etiam ipsam 
praetenso Regni praedicti jure, nee non 
omni et quorumque domino, dignitate, 
privilegioque privatam. Et item proceres, 
subditos, et populos dicti Regni, ac cae- 
teros omnes qui illi quomodocunque jura- 
verunt, a juramento hujusmodi, ac omni 
prorsus dominii, fidelitatis, et obsequii 
debito, perpetuo absolutos, prout nos illos 
praesentium authoritate absolvimus, et 
privamus eandem Elizabeth praetenso jure 
Regni, aliisque omnibus supradictis. Prae- 
cipimusque et interdicimus Universis et 
singulis proceribus, subditis, populis, et 
aliis praedictis, ne illi ejusve monitis, 
mandatis, et legibus audeant obedire. Qui 
secus egerint, eos simiH xAnathematis sen- 
tentia innodamus. — Bulla, n. 3, 4, 5, p. 
303, T. 5. Mag. Bull. Rom. Pont. 



We declare, by the fullness of Apos- 
tohc power, that the aforesaid EHzabeth, 
a heretic, and the patroness of heretics, 
and those adhering to her in the matters 
aforesaid, have incurred the sentence of 
anathema, and are cut off from the unity 
of Christ's body. Moreover, we declare 
her deprived of her pretended right to the 
aforesaid kingdom, and of all dominion, 
dignity and privilege whatsoever. And 
likewise we declare the nobility, subjects 
and people of said kingdom, and all others 
who have in any manner sworn to her, 
absolved from such oath, and from all ob- 
ligation of dominion, allegiance and obe- 
dience whatsoever, according as by the 
authority of these presents we do absolve 
them, and we deprive the same Elizabeth 
of her pretended right to the kingdom 
and all other things before mentioned. 
And w^e command and charge all and 
every nobleman, and her subjects, people, 
and all others aforesaid, that they presume 
not to obey her or her admonitions, com- 
mands and laws. If any shall do other- 
wise, we include them in a similar sentence 
of anathema. 



SIXTUS v., BISHOP OF ROME. 



Ab immensa aeterni Regis potentia 
beato Petro ejusque successoribus tradita 
auctoritas omnes terrenorum Regum et 
Principum supereminet potestates, etc. — 
Et si quos ordinationi Dei resistentes in- 
venit, severiore hos vindicta ulciscitur, et 
quamvis potentiores de solio dejicens, 
veluti superbientis Luciferi ministros ad 
infirma terrae deturbatos prosternit. — Do- 
miniis, et regnis, — nos illos, illorumque 



The authority given to the blessed 
Peter and his successors, by the immense 
power of the eternal King, excels all the 
powers of earthly "kings and princes, etc. 
— And if it find any resisting God's or- 
dinance, it takes more severe vengeance 
upon them, casting them down from their 
thrones, though never so powerful, and 
tumbling them down to the lowest parts 
of the earth, as the ministers of the aspir- 



450 



THE CATHOLIC FAITH. 



posteros privamus in perpetuum. — A jura- 
mento hujusmodi, ac omni prorsus, do- 
minii, fidelitatis et obsequii debito, per- 
petuo absolutes esse, prout nos illos omnes 
tarn universe quam singulatim, auctoritate 
praesentium absolvimus, et liberamus, 
praecipimusque et interdicimus eis uni- 
A'ersis et singulis, ne illis, eoruinque moni- 
tis, legibus et mandatis audeant obedire : 
etc. — Declar. contr. Henr. Reg. Xavarr., 
p. [p. I, 7, 8, by count]. 



ing Lucifer. — We deprive them and their 
posterity forever of their dominions and 
kingdoms, etc. — Forasmuch as by the 
authority of these presents, we do absolve 
and set free all persons, as well jointly as 
severally, they are forever absolved from 
such oath, and from all duty whatsoever 
in regard to dominion, fealty and obedi- 
ence ; and do charge and forbid all and 
every of them that they do not dare to 
obey them, or any of their admonitions, 
laws and commands, etc. 



FRANCISCUS SIXTUS OF SIENNA. 



— Pontifex (si tamen id ecclesiasticae 
tranquilitali expedire cognoscet) populos 
absolvere poterit a juramento obedientiae, 
quo se dominis illis devinxerant, cum ad- 
huc juste imperarent : ei quoque hcitum 
erit ipsos Dominos, ut incorrigibiles et 
ecclesiae rebelles, principatuum suorum 
jurisdictione privare, et eorum jura ad 
alios orthodoxos principes transferre, con- 
vocatis etiam, si opus fuerit, militaribus 
piorum ducum ac regum auxiliis ad cor- 
reptionem rebellantium filiorum, quod et 
gravissimi scriptores testantur olim, et 
saepe, et jure factum a Romanis pontifici- 
bus : ex quibus Innocentius pontifex ejus 
nominis primus, ob injustam Joannis 
Chrisostomi expulsionem, anathemate no- 
tavit Arcadium Augustum ; cujus patrem 
Theodosium Magnum Augustum D. Am- 
brosius, ob patratam aliquot innocentium 
Christianorum caedem, non multo prius 
ecclesia expulerat. Gelasius primus An- 
astasium Imperafcorem, non recte de relig- 
ione sentientem, excommunicationis nexu 
obstrinxit. Zacharias primus Caroloman- 
um, Francorum regem, quod adminis- 
trando regno esset inutilis, regia dignitate 
dejecit, suffecto in ejus locum Pipino ejus 
fratre, et Caroli ]Magni patre. Hadrianus 
primus Desiderium, Longobardorum re- 
gem, ad direptionem Romanae urbis pro- 
perantem, edicto pontificio in Insubriam 
reverti coegit ; accitoque Carolo Magno 
Francorum rege, Longobardicum jugum 



The Pontiff, if nevertheless he shall 
perceive that it is expedient for the tran- 
quility of the Church, can absolve the 
people from the oath of obedience where- 
by they had bound themselves to their 
lords, while they still exercised rule justly. 
He can also deprive the lords themselves, 
as incorrigible and rebels against the 
Church, of the jurisdiction of their domin- 
ions and transfer their rights to other 
orthodox princes ; summoning also, if 
need be, the military assistance of pious 
dukes and kings for reproving rebellious 
children, which also most grave writers 
testify was formerly often and justly done 
by the Roman Pontiffs : of w^hom Inno- 
cent, the first Pontiff of that name, brand- 
ed with an anathema Arcadius, Augustus, 
on account of the unjust expulsion of John 
Chr}"Sostom ; whose father, Theodosius 
the Great, Augustus, St. Ambrose had 
expelled from the Church not long before 
on account of the massacre which he had 
made of some innocent Christians. Gel- 
asius bound the Emperor Anastasius, ^vho 
did not entertain correct views about re- 
Hgion, with the obligation of excommuni- 
cation. Zacharias I. deprived Carolo- 
manus. King of the Franks, of the royal 
dignity because he was unprofitable for 
administering the kingdom, substituting 
in place of him Pipin, his brother, who 
VN-as also the father of Charles the Great. 
Hadrianus I. compelled Desiderius, King 



THE CATHOLIC FAITH. 



45 T 



ab Italiae cervice excussit. Gregorius 
tertius Leonem tertium imperatorem, quod 
omnes sacras imagines e templis ejeci cur- 
asset, communione fidelium interdixit. 
Leo tertius pontifex cum cerneret Christi- 
anae reipublicae curam a Graecis impera- 
toribus negligi, transtulit Romani imperii 
jura a Constantino, Irenes filio, ad Caro- 
lum Magnum, Francorum regem ; eique 
Augusti titulum, et imperatoris insignia 
contulit. Leo octavus rursum ob justas 
causas ex Francis ad Germanos imperium 
transtulit, etc. — Gregorius Septimus Hen- 
ricum tertium imperatorem, apostolicae 
sedi rebellantem, sacris omnibus interdixit, 
et imperio deposuit, nee ilium ad pristi- 
nam dignitatem restituit nisi veniam er- 
roris exorantem. Alexander tertius Fred- 
ericum Ahenobarbum imperatorem quod 
Romanara ecclesiam injusto bello oppug- 
naret, anathemate irretitum, et imperatoria 
majestate dejectum, non prius ad imperium 
revocari permisit, quam ille supplex cul- 
pam sibi ignosci precaretur. — Biblioth., 
L. 6, annot. 72, p. 500, ABC. 



of the Longobards, who was hastening to 
the plunder of the Roman city, by a pon- 
tifical edict to turn back to Insubria, and 
summoning Carolus Magnus. King of the 
Franks, he shook off the yoke of the Lon- 
gobards from the neck of Italy. Gregory 
III. interdicted from the communion of 
the faithful the Emperor Leo HI. because 
he had caused all the sacred images to be 
ejected from the churches. The Pontiff 
Leo III., when he perceived that the care 
of the Christian commonwealth was neg- 
lected by the Greek emperors, transferred 
the rights of the Roman empire from Con- 
stantine, the son of Irene, to Charles 
the Great, King of the Franks, and be- 
stowed upon him the title of Augustus 
and the honors of emperor. Again, Leo 
VIII. , for just reasons, transferred the 
empire from the Franks to the Germans. 
— Gregory VI L interdicted the Emperor 
Henry III., a rebel against the Apostolic 
See, from all religious rites, and deposed 
him from his empire ; nor did he restore 
him to his former dignity until he be- 
sought pardon for his error. Alexander 
III. did not allow the Emperor Frederick 
Ahenobarbus, who had been invalidated 
by an anathema and deprived of the im- 
perial majesty, because he assaulted the 
Roman Church with unjust war, to be re- 
called to the empire before that he sup- 
pliantly besought the pardon of his crime. 



Chapter VII. 



St. Peter at Rome. 

THE CHURCH OF ROME. 

The Church of Rome holds that " St. Peter first established his 
See at Antioch, the head city of Asia, whence he sent .his disciple, St. 
Mark, to establish and govern the See of Alexandria, the head city of 
Africa. He afterwards removed his own See to Rome, the capitol of 
the world. Here having, with St. Paul, sealed the Gospel with his 



452 THE CATHOLIC FAITH. 

blood," after holding the office of Bishop of Rome for twenty-five years, 
'' he transmitted his prerogative to St. Linus, from whom it descended 
in succession to St. Cletus and St. Clemenf" — Milner, End of Contro- 
versy, Letter 28, p. 171. 

HEXRICUS SPONDANUS. 

Tenuit autem Romanae sedis Ponti- He (St. Peter) held the Pontificate of 

ficatum annis viginti quatuor, mensibus the Roman See twenty-four years, five 

quinque, et diebus undecim. — Epit. An- months and eleven days, 
nal. Baron., an. 6g, n. 8, p. 118, T. i, 



THE CATHOLIC CHURCH. 

Many go to the extreme of asserting that St. Peter never was at 
Rome at all. This position is wholly untenable. There is as much 
authority for saying that St. Peter did visit Rome and suffer a glorious 
martyrdom there, as there is for saying that Augustus Caesar was a 
Roman emperor. Both rest upon the same authority — the unanimous 
testimony of history. But that St. Peter was the first Bishop of Rome, 
in the sense in which that word is now used, and that he held the 
Episcopal office for twenty-five years, we deny as being equally con- 
trary to the testimony of the most ancient writers. If St. Paul had 
labored at Rome before St. Peter, it is very surprising that this fact is 
now^here recorded in the Acts, and that St. Paul nowhere in his Epistles 
speaks of the labors of St. Peter in that cit}'! Therefore, it is very 
probable that St. Peter came to Rome the first time fourty-two years 
after Christ, in the second year of Claudius, who made an edict against 
the Jews, and having fled, returned, as Origen relates, not very long 
before his death under Nero, and labored with St. Paul in founding and 
instructing the Church in the Eternal City : 

At Petrus per Pontum, Galatiam, But Peter is thought to have preached 

Bithyniam, Cappadociam atque Asiam Ju- through Pontus, Galatia, Bithynia, Cap- 

daeis qui in dispersione erant, praedicasse padocia and Asia, to the Jews who were 

existimatur. Qui ad extremum Romam scattered abroad , who, at last coming to 

veniens, crucifixus est capite deorsum de- Rome, was crucified with his head down- 

misso. — Com, in Gen., T. 3, Frag., col. ward. 
92, A., Pat. Gr. T. 12. 

But that the blessed Apostles Peter and Paul did found the Church 
at Rome and commit the Episcopate to Linus first, Irenaeus expressly 
declares. To Linus succeeded Anacletus, and Clement was the third 
in succession. If Clement was third, Peter was certainlv not first ; for 



THK CATHOLIC FAITH. 



453 



then Clement would have been fourth in order. Besides, Irenaeus 
ascribes the founding of the Church to the joint labors of St. Peter and 
St. Paul, and nowhere says, or even intimates, that either of them were 
ever bishops at all, as is observed by Valesius. Irenaeus is followed by 
Eusebius and the Apostolic Constitutions. Rufinus, in the fifth century, 
says that Linus, Cletus or Anacletus (for it is most likely that the same 
person is designated by both of these names), and Clement performed 
the duties of the Episcopate, while the Apostles attended to that of the 
Apostolate, that is, were not bishops at all m the proper sense of the 
word. Nor does St. Peter in his first Epistle, wdiich Roman Catholics 
claim was written from Rome, inscribe himself Bishop of Rome. 



Century IL 
IRENAEUS, BISHOP OF LYONS. 



— Cum Petrus et Paulus Romae evan- 
gelizarent, et fundai'ent ecclesiam. — Contr. 
Haer., L. 3, c. i, n. i, col. 844, S45, Pat. 
Gr. T. 7. 

Sed quoniam valde longum est in hoc 
tali volumine omnium ecclesiarum enume- 
rare successiones, maximae et antiquissi- 
mae, et omnibus cognitae, a gloriosissimis 
duobus apostolis Petro et Paulo Romae 
fundatae et constitutae ecclesiae, earn 
quam habet ab Apostolis traditionem, et 
annunciatam hominibus fidem, per succes- 
siones episcoporum pervenientem usque 
ad nos indicantes, confundimus omnes 
eos, qui quoquo modo, vel per sibi placen- 
tia, vel vanam gloriam, vel per caecitatem 
et malam sententiam, praeterquam oportet 
colligunt. Ad banc enim ecclesiam prop- 
ter potiorem principalitatem necesse est 
omnem convenire ecclesiam, hoc est, eos 
qui sunt undique fideles, in qua semper 
ab his, qui sunt undique, conservata est ea 
quae est ab Apostolis traditio. 



Fundantes igitur et instruentes beati 
Apostoli ecclesianr, Lino episcopatum ad- 
ministrandae ecclesiae tradiderunt. Hujus 
Lini Paulus in his quae sunt ad Timo- 
theum epistolis meminit. Succedit autem 
ei Anacletus : post eum tertio loco ab 



When Peter and Paul preached at 
Rome, and founded the Church. 



But since it would take too long in 
such a volume as this to enumerate the 
successions of all the churches, by indicat- 
ing the tradition of the Church at Rome 
(the greatest and most ancient Church, 
and known to all, which was founded and 
established by the two most glorious Apos- 
tles, Peter and Paul), which she has from 
the Apostles, and the faith announced to 
men, coming down to us even by the 
successions of Bishops, we confound all 
those who, in whatsoever manner, whether 
through self-will, or vain glory, or blind- 
ness and a perverse judgment, hold un- 
lawful assemblies. For to this Church, 
on account of its superior principality, 
every Church must have recourse ; that is, 
the faithful everywhere, in u^iich Church 
has ever been preserved by those who are 
everywhere, that tradition wiiich is from 
the Apostles. 

The blessed Apostles, therefore, hav- 
ing founded and instructed the Church, 
committed to Linus the episcopate of ad- 
ministering the Church. Of this Linus 
Paul makes mention in his Epistle to 
Timothv. But to him succeeded Anacle- 



454 



THE CATHOLIC FAITH. 



Apostolis episcopatum sortitur Clemens, 
qui at vidit ipsos Apostolos, et contulit 
cum eis, et cum adhuc insonantem praedi- 
cationem apostolorum et traditionem ante 
oculos haberet, non solus, adhuc enim 
multi superarunt tunc ab Apostolis docti. 
— lb., L. 3, c. 3, n. 2, 3, col. 849, 850. 



tus : and after him, in the third place from 
the Apostles, Clemens obtained the epis- 
copate, .who both saw the Apostles them- 
selves and conversed with them, and as 
yet had the preaching of the Apostles 
sounding in his ears and their tradition 
before his eyes ; and not he only, for many 
still survived who had been taught by the 
Apostles. 



TERTULLIAN, PRIEST OF CARTHAGE. 



Quorum discipuli, qui successere per 
orbem, 
Conflati virtute viri, nostrique magistri, 
Conjunctos operis nobis tribuere honores, 
Ex quibus electum magnum, plebisque 

probatum 
Hac cathedra, Petrus qua sederat ipse, 

locatum 
}»Iaxima Roma Linum, primum considere 

Jussit. 
Post quem Cletus et ipse gregem suscepit 

ovilis. 
Hujus Anacletus successor sorte locatus. 
Quem sequitur Clemens ; is Apostolicis 

bene notus. 

— Poem. adv. Marc, (opus 
spurium), L. 3, p. 635. 



Their Disciples who succeeded them 
throughout the world, men inflamed with 
virtue, and our masters, allotted to us the 
united honors of the work. Peter com- 
manded Linus, elected from these, great 
and acceptable to the people, to sit first, 
established in great Rome, in this chair in 
which he himself had sat. After whom 
Cletus also received the flock of the fold. 
Anacletus was chosen his successor by 
lot. Clemens follows him, well known to 
Apostolic men. 



Century III. 

CAIUS, PRIEST OF ROME. 



^Eyod de zd rpoTtaia rcSr 'Aytod- 
ToXoor €XG0 dsl^ai. 'Ear ydp heXr}- 
6^i aTteXBEiy Ini rov Barixavdv, 
7] ETti TTjv ddijv rrfv 'fldriav, evpr}- 
6sii vd TpoTtaia T(£y Tavzrjv idpv- 
da/.ievGor rr}v ''Enuk.r]6iav . — Frag, ex 
Dial, adv. Proc, col. 52, A., Pat. Gr. T. 
10; et ap. Euseb., H. E., L. 2, c. 25, 
Pat. Gr. T. 20. 



But I can show the trophies of the 
Apostles. For if you will go to the Vati- 
can, or to the Ostian way, you will find 
the trophies of those who have founded 
this Church. 



DIONYSIUS, BISHOP OF CORINTH. 



TcxvTcx xai v/.ieU Sid riji ro6- 
avrr/i vovOediai, ri/v dito Uirpov 
uai UavA-ov cpvreiav ■ysrsBfidav 
'Poojuaioov r£ uai KopivBiaov 6vv- 
eHEpddere. Kai ydp ap.q)Oo nai Eii 
zi)y rp.iEZEpav KopivBov cpoiz?}6ar- 



Thus also you, by such an admoni- 
tion, have mingled the seed which had 
grown from the planting of Peter and 
Paul, the Romans, namely, and the Cor- 
inthians. For both of them having come 
to our Corinth, instructed us, and in like 



THE CATHOLIC FAITH. 



455 



Xiar, ojuods didazarre^^j ejuaprvp?^- 
dav xard ruv avrov uaipov. — Ap. 
Euseb., H. E., L. 2, c. 24, col. 209, AB. 



manner having taught in Italy, suffered 
martyrdom about the same time. 



Century IV. 

EUSEBIUS, BISHOP OF CAESAREA. 



Tfji 8e ^PoojuaiGor 'EuxXEdia' jLCfrd 
rr/v IlavXov uai IJerpov uaprv- 
piav, TtpcSroi HXrjpovvai ttjv eitid- 
KOTtrjv Aivoi. — H. E., L. 3, c. 2, col. 
216, B., Pat. Or. T. 20. 

'Ev TovTGo de 'PaDiiaiGDy kideri 
KXr'jurjrT]^ r/yEiro, rpirov nai av- 
ro? ETCex^oy ro5'r rydE f,iErd IlavXor 
TE xal TIerpov EitiduoTtEvddvTGoy 
fSaBnov. AivoS ds 6 7Cp(ST0i rjv ^ xai 
fXEz' avrov ^ArsyxXrjToi. — lb., L. 3, 
c. 21, col. 256. 

^Ev Tovrcp xai ' AXizardpoi ent 
'^Pooj.irj'i oydov kroi aTtoTtXrjpoodavro'i 
Evapedrov, TtEiJ-itryv dito UsTpov 
xai IlavXov xardyoov diadoxijv, 
TTjy ETtidxoTtijv dnoXaiiftdvEi. — lb., 
L. 4, c. I, col. 303, B. 



After the martyrdom of Paul and 
Peter, Linus first received the episcopate 
of the Church at Rome. 



During this time, Clemens was yet 
Bishop of the Romans, and himself held 
the third place of those who were Bishops 
there after Paul and Peter. But Linus 
was the first, and after him Anacletus. 



Ax the same time also, Evarestus, 
'having finished his eighth year- at Rome, 
Alexander receives the episcopate, being 
the fifth in succession from Peter and 
Paul. 



EPIPHANIUS, BISHOP OF CONSTANTIA. 



''Ev ""PcifiiQ ydp yEyovadi itpcSroi 
Uerpo's xai UavXoi 01 drtodzoXoi 
avToi Kai kitidxoitoi, Eira Aivoi, 
Eira KXrjro<i, Eira KXtjjj.tj'^. — Kai 
/xtiSEii fJavjua^ETGOy on npo avrov 
dXXoL rr/v EitidxoTtrfv diEdscavro 
dito rwv dTtodroXaov, orroi rovrov 
dvyxpovov Uerpov xai IlavXov. 
Kai ovroi ydp dvyxpovo<i yivErai 
T(Sv dnodroXGOv. "Eir'> ovv en tie- 
piovroov avnSv vito Uerpov Xa/j.- 
ftdvEi rrjv jezpoSfcJ'za?' rrji eitidxo- 
Ttrji, — r/roi jiEzd rrjv roov ditodroXcov 
8iadoxT>]y vTto KXr/rov rov eitidxo- 
Ttov ovro^ xaBidrarai, ov ndvv 
daq)^i i'djUEv. IlXrjv dXXd xai ov- 
rooi ijSvvaro en TtEpiovroor rSv 
aTtodroXaor, cpr/jui 6e r(3v TCEpi 
TIerpov xai ELavXov, e7tidx6nov<i 



At Rome, first of all, Peter and Paul 
were themselves Apostles and Bishops ; 
then Linus, then Cietus, then Clemens. — 
Nor let any one wonder that others suc- 
ceeded the Apostles in the episcopate be- 
fore him (Clemens), he being a contem- 
porary of Peter and Paul, for he lived in 
the times of the Apostles, ^^hether he 
received the episcopate from Peter by the 
laying on of hands while they were yet 
alive — or whether he received it from the 
Bishop Cietus, after the succession of the 
Apostles, is not very clearly known. But 
yet, for this reason even other Bishops 
could be appointed while the Apostles 
v>ere living ; I mean Peter and Paul, be- 
cause the Apostles often journeyed into 
other countries for the purpose of preach- 
ing Christ, but the city of Rome could not 



456 



THE CATHOLIC FAITH. 



ciAAovS HaBi6tcx6fiai, did to rot) 5 
d7to6T6Xov<i TioWdni'i kiti rdi aXXa<i 
Ttazpidai rjjv Tto/je/av dreXXedQai 
did To H7/(jvyi.ia rov Xpi6rov, fxrj 
dvvadQai de tt)v tcSv '^PoojiaiGov 
TtoXiy avsv £7116x671 ov aivai. 'Ojuer 
ydp UcxvXoi uai E7ti ttjv 'I67i:avzar 
dcpixreircxi ■ IIsrpo<^ ds TtoXXdni'i 
UovTov TE Kai Bifjvviav ETtEOxetb- 
aro. — ^'O/.iGO'i t) tcSv ev Tgd^lt} e71i6- 
h 071 GOV diadoxTJ ravTT/v f^fi rTJr 
dxoXavfjiav • Tlerpoi xai IlavXoi, 
Airo'i xai KXrjzoi, KXr}fii]<i, x. r. X. 
— Haer., 27, p. 107, ABCD., T. i. 



be without a Bishop. For Paul came into 
Spain even, and Peter often visited Pon- 
tus. — Nevertheless, the succession of 
Bishops at Rome is as follows : Peter and 
Paul, Linus and Cletus, Clemens, etc. 



RUFINUS, PRIEST OF AQUILEIA. 



Quidam enim requirunt, quo modo 
cum Linus et Cletus in urbe Roma ante 
Clementem hunc fuerint episcopi ipse Cle- 
mens ad Jacobum scribens, sibi dicat a 
Petro docendi cathedram traditam. Cujus 
rei hane accipimus esse rationem, quod 
Linus et Cletus fuerunt quidem ante Cle- 
mentem episcopi in urbe Roma, sed super- 
stite Petro, videlicet, ut illi episcopatus 
curam gererent, ipso vero apostolatus im- 
pleret officium. — Praef. ad Recog. Cle- 
ment., p. 492. T. I, Cotel. 

Clemens Apostolorum discipulus, qui 
Romanae ecclesiae post apostolos et epis- 
copus et martyr fuit. — Lib. de adult. Lib. 
Grig., col. 620, B., Pat. Or. T. 17. 



For some inquire how, seeing Linus 
and Cletus were Bishops in the city of 
Rome before this Clement, Clement him- 
self, writing to James, could say that the 
chair of teaching was delivered to him by 
Peter. We receive this as the reason of 
this thing, namely, that Linus and Cletus 
were indeed Bishops in the city of Rome 
before Clement, but while Peter was yet 
alive, to this end, that they might take 
the charge of the episcopate, but he fulfill 
the office of the Apostleship. 

Clemens, a disciple of the Apostles, 
who, after the Apostles, was both a Bishop 
and Martyr of the Roman Church. 



Century V. 

APOSTOLIC CONSTITUTIONS. 



Trj'i de 'PGOjiiai&JV £xxXr^6ia<5 Jll- 
roi f-iEV o KXixvdiai 7tpQoro<i, vtco 
IlavXov, KX?}/n/i da /.ifrd zov Aivov 
fjdvcxroi^ r7t E/.iov IJerpov, 8£vrEpo<i 
xEx^'^porornjrai. — L. 7, c. 46, p. 387, 
T. I, Cotel. 



Of the Church of the Romans, Linus, 
the son of Claudia, was the first [Bishop] 
by Paul ; and Clemens, after the death of 
Linus, was chosen bv me, Peter. 



Century XVII. 

PETRUS DE MARCA, ARCHBISHOP OF PARIS. 



Paulum vero in Romana ecclesia in- 
stituenda quas partes egisse dicemus ? 
Sane, ut opinor, apostoli plenum officium 



But what part shall we say Paul took 
in establishing the Roman Church ? Sure- 
Iv, as I think, he filled the full office of an 



THE CATHOLIC FAITH. 



457 



in ea formanda implevit, atque adeo epis- 
copi, quod inunus cum apostolatu conjunc- 
tum erat. Ac proinde, si ex regula, quam 
superius proposui, metienda est antiqua 
ilia episcoporum institutio, vere et proprie 
Paulus Romanae ecclesiae episcopus fuit. 
In ea etenim regenda diu laboravit, eam- 
que sanguine pro veritate, quam docuerat, 
profuso decoravit. Quare Epiphanius di- 
serte Petrum et Paulum episcopos Ro- 
manos vocat. Cui praeiverat Irenaeus, 
qui successionem Pontilicum Romanae 
ecclesiae describens, Petrum et Paulum 
primos enumerat, a quibus caeteros dein- 
ceps ad suam aetatem recenset : quam 
sequitur Eusebius, Clementi tertium a 
Petro et Paulo in Romano episcopatu lo- 
cum assignans. — De sing, primat. Petri, 
c. 17, p. 6, 7, T. 4. 



Apostle in forming it, and, therefore, of a 
Bishop, which office was joined with the 
Apostleship. And hence, if that ancient 
institution of Bishops is to be measured 
by the rule which I have laid down above, 
Paul was truly and properly Bishop of the 
Roman Church. For he labored long in 
ruling it, and profusely decorated it with 
his blood in witness of the truth which 
he had taught. Wherefore Epiphanius 
expressly calls Peter and Paul Roman 
Bishops. Irenaeus had preceded him, 
who, describing- the succession of the 
Bishops of .the Roman Church, enumer- 
ates Peter and Paul first, from whom he 
recounts the others in succession down to 
his own age. Eusebius follows him, as- 
signing to Clemens the third place in the 
Roman episcopate from Peter and Paul. 



HENRICUS VALESIUS. 



Duo hie observanda sunt, tum quod 
Paulum Petro praeponit Eusebius, tum 
utrumque urbis Romae episcopum facere 
videtur. Quod ad primam quaestionem 
attinet etiam alibi idipsum fecit Eusebius. 
Non tamen existimandum est Paulum 
idcirco anteferri Petro. Saepe enim hono- 
ratiotes posteriore loco nominantur. Den- 
ique in sigillis ecclesiae Romanae Paulus 
semper a dextra ponitur, Petrus a sinistra, 
ut notavit Baronius in expositione Concilii 
Nicaeni. — Quippe Irenaeus, per inde ac 
Eusebius noster, Petrum ac Paulum apos- 
tolos Romanam quidem ecclesiam fun- 
dasse dicit ; sed eos in episcoporum ordine 
nequaquam recenset. — Annot. in Euseb., 
H. E., L. 3, c. 21, col. 255, 256, Pat. 
Gr. T. 20. 



Here two things must be observed, 
both that Eusebius puts Paul before Peter, 
and that he seems to make each a Bishop 
of the city of Rome. As to the first 
question, Eusebius does the very same 
thing elsewhere also. Nor yet are we to 
judge that Paul is on this account pre- 
ferred to Peter. For often the more hon- 
ored are named last. And lastly, in the 
seals of the Roman Church, Paul is always 
placed on the right and Peter on the left, 
as Baronius has observed in his Exposi- 
tion of the Council of Nicea. — In fact, 
Irenaeus, as well as our Eusebius, says 
that the Apostles Peter and Paul founded 
the Roman Church, but by no means 
reckons them in the order of Bishops. 



PAPAL INFALLIBILITY. 



Since the preceding articles were compiled by Mr. Treat, the new 
doctrine of Papal Infallibility has been made de fide by the Church of 
Rome. The Immaculate Conception of the Blessed Virgin, the cultus 
of that saint, and the Infallibility of the Roman Pontiff, are now the 
characteristic marks of modern Romanism. 



THE CHURCH OF ROME. 

Before the decree of the Infallibility of the Roman Pontiff, there 
had been, in the Church of Rome, a variety of opinions in regard to 
infallibility. Some considered it seated in the universal Church scat- 
tered over the world ; some in a General Council independent of the 
Pope ; others, in a General Council with the Pope as its head ; and 
others, in the Pope alone. The Jesuits, in the seventeenth century, 
leaned toward the last opinion, maintaining that the Pope was the 
source of an unlimited and universal power, not being bound by any 
laws of the Church or any decrees of Councils. 

I'he perplexity in regard to the seat of infallibility was cleared up 
in 1870 by the Vatican Council. '^ Roma locitta est, causa finita est." 
Romanists are now certain that their Pope, primitively known as the 
Bishop of Rome, is infallible when speaking ex cathedra. The trouble 
at present is not in regard to the seat of infallibility, but in regard to 
ex cathedra utterances of Popes. 

The final vote on the new dogma of the Pope's infallibility was 
taken in the eighty-fifth secret session of the Vatican Council, July 13, 
1870, six hundred and one members being present. Of this number 
four hundred and fifty-one voted placet, eighty-eight non placet, and 
sixty-two placet juxta modum. Over eighty abstained, though in Rome, 
from voting. (Quirinus, letter Ixvi., pp. 778, sqq., ed. 1870; Leto,'pp. 
213, 214, ed. 1876.) 

458 



THE CATHOLIC FAITH. 



459 



Century XIX. 



VATICAN COUNCIL 



Docemus et divinitus revelatum dogma 
esse definimus : Romanum Pontifirern , 
cum ex Cathedra loquitur, id est, cum om" 
nium Christianorum Pastoris et Doctoris 
munere fungens, pro suprema sua Apos- 
tolica auctoritate doctrinam de fide vel 
moribus ab universa Ecclesia tenendam 
definit, per assistentiam divinam, ipsi in 
beato Petro promissam, ea infallibilitate 
pollere, qua divinus Redemptor Ecclesiam 
suam in definienda doctrina de fide vel 
moribus instructam esse voluit : ideoque 
ejusuiodi Romani Pontificis definitiones ex 
sese non autem ex concensu Eccclesiae, 
irreformabiles esse. — Constitutio Dogmat- 
ica Prima de Ecclesia Christi, c. iv ; 
Decreta et Canones Concilii Vat., Paris 
ed.., p. 72. 



We teach and define that it is a dogma 
divinely revealed : that the Roman Pontiff, 
when he speaks ex cathedra — that is, when 
in discharge of the office of Pastor and 
Doctor of all Christians, by virtue of his 
supreme Apostolic authority he defines a 
doctrine regarding faith or morals to be 
held by the universal Church, by the 
Divine assistance promised to him in 
blessed Peter — is possessed of that infalli- 
bility with \\ hich the Divine Redeemer 
willed that PI is Church should be endowed 
for defining doctrine regarding faith or 
morals : and that therefore such definitions 
of the Roman Pontiff are irreformable of 
themselves, and not from the consent of 
the Church. — Translated from Capel's 
edition, " Faith of Catholics," p. 450, ed. 
1885. 



We are told that the dogma was "divinely revealed," but how and 
to whom the revelation was made, we cannot discover. We are left in 
doubt whether it was by the via ordinaria of Cajetan, or by a via extra - 
07'di}iaria. If the dogma had been "divinely revealed," why have 
assembled a Council ? Does not that indicate doubts upon the subject ? 

The decree asserts the distinction that is to be made between the 
Pope speaking in his personal character and speaking officially. The 
charisma is thus attached to an office and not to a person. 

This charisma is limited to the periods "When in discharge of the 
office of pastor and doctor of all Christians, he [the Pope] defines a 
doctrine regarding faith or morals to be held by the universal Church." 
Now, a Pope must always be a pastor and always a doctor. He cannot 
well be other than St. Peter was, and we nowhere read that St. Peter 
put on and off, as occasion served, his apostleship. 

The decree says " IVe teach and define." Who does "we'.' refer 
to ? If to the assembled Council of Bishops, then did they possess an 
authority above that of the Pope's? and were they infallible, so as to 
give infallibility to the Pope ? or were they fallible ? If they were in- 
fallible, where was Papal Infallibility previous to the Vatican decree ? 
If they were fallible, did they give to the Pope that which they did not 
themselves possess ? 



460 THE CATHOLIC FAITH. 

The decree also says that the Pope "is possessed of that infalH- 
biUty with which the Divine Redeemer willed that His Church should 
be endowed." So Christ gave infallibility to His Church and not to St. 
Peter alone? This surely is a natural inference from the words. above 
quoted. How is the Pope possessed of that infallibility our Lord gave 
to His Church, except as a simple Bishop or pi-imus inter pares ? 

It is to be noted that the dogma of Papal Infallibility was declared 
by a Council. The very convocation of the Vatican Council is a protest 
against the theory of " Privilegium Petri," for the institution and 
authority of a Council is earlier than even the foundation of the dio- 
cesan system or the primacy of the Bishop of Rome. 



HENRY EDWARD MANNING, ABP. OF WESTMINISTER. 

The infallibility of the Vicar of Jesus Christ is the infallibility of 
the Church in its Head, and is the chief condition through which its 
own infallibility is manifested to the world. — Petri Privilegium, p. 47. 

(i) The privilege of infallibility is personal, inasmuch as it attaches 
to the Roman Pontiff, the successor of Peter, as a public person, distant 
from, but inseparably united to, the Church ; but it is not personal, in 
that it is attached, not to the private person, but to the primacy, which 
he alone possesses. 

(2) It is also independent, inasmuch as it does not depend upon 
either the Ecclesia docens or the Ecclesia discens ; but it is not inde- 
pendent, in that it depends in all things upon the divine head of the 
Church, upon the institution of the primacy by him, and upon the 
assistance of the Holy Ghost. 

(3) It is absolute, inasmuch as it can be circumscribed by no human 
or ecclesiastical law ; it is not absolute, in that it is circumscribed by the 
office of guarding, expounding and defending the deposit of revelation. 

(4) It is separate in no sense, nor can be, nor can be so called, 
without manifold heresy, unless the word be taken to mean distinct. In 
this sense, the Roman Pontiff is distinct from the Episcopate, and is a 
distinct subject of infallibility ; and in the exercise of his supreme doc- 
trinal authority, or magisterium, he does not depend for the infallibility 
of his definitions upon the consent or consultation of the Episcopate, 
but only on the divine assistance of the Holy Ghost. — The Vatican 
Council, c. iii, pp. 112, 113, in Petri Privilegium. 



THE CATHOLIC FAITH. 46 1 

M. J. SPAULDING, ARCHBISHOP OF BALTIMORE. 

For what do we mean when we assert that the Church is infalhble ? 
Do we mean to say that any priest or bishop, or any particular body of 
priests or bishops, not representing the whole Church, is necessarily 
impeccable or infallible ? Not at all ; we hold no such doctrinal tenet ; 
our adversaries may impute it to us for their own purpose ; we maintain 
it not. But we at least maintain that the Pope is infallible. That our 
hearers may clearly understand w^hat is precisely the doctrine of the 
Church on this head, we must draw a line of distinction between the 
Pontiff viewed in his private and individual capacity, and in his public 
and official action. In the former case, no sound [Roman] Catholic 
theologian holds that he is infallible, much less impeccable. But all 
maintain, and it is an article of [Roman] Catholic faith, that by the 
assistance of the Holy Ghost, promised to him in the person of the 
blessed Peter, he cannot err when, addressing the whole Church, as the 
divinely constituted universal pastor and doctor, he defines a doctrine 
of faith or morals. * * * jj^ q^q word, the public and official 
Infallibility of the Sovereign Pontiff is necessarily, logically and indis- 
solubly connected with that of the Church ; they are one and indivisi- 
ble ; they stand and fall together. What, then, is our real doctrine in 
regard to the infallibility of the Church ? It is simply and plainly this, 
and this alone : we hold that infallibility is a necessary and essential 
attribute of the Church of Christ ; because the Church of Christ is a 
body of which Christ, the Eternal Truth, is the head, and it would be 
absurd as well as blasphemous to say that the Eternal Truth can teach 
error. — Evidences of Catholicity, pp. 263, 265. 

The Pontiff is infallible, not in his private, but in his official 
character, when he speaks ex cathedra — from his official magisterial or 
teaching Chair — as the Father and Teacher of all Christians, and when 
thus speaking he defines, by his supreme apostolic authority, a doctrine 
on faith or morals to be held by the universal Church ; and this infalli- 
bility derives, not from any personal wisdom or other quality in him- 
self, but from the divine assistance promised to him in the blessed 
Peter. — lb., p. 451. 

JOSEPH FESSLER, LATE BISHOP OF ST. POLTEN. 

As Pope, as supreme teacher of the [Roman] Catholic Church, he 
cannot err, when, by virtue of the assistance of God, promised and 
vouchsafed to him, he solemnly defines a truth revealed by God, and 
prescribes it to be held by the universal Church. — True and False 
Infallibility of the Popes, p. 76. 



462 THE CATHOLIC FAITH. 

Not everything which the Popes . might have taught, but what they 
actually have taught as doctrine on faith and morals, and defined, by 
virtue of their highest apostolical power, as true, and to be held as 
such by the universal Church, that alone is an infallible utterance ex 
cathedra. — lb., p. 57. 

We presume this is one of the twenty-five explanations given to the 
perplexing, though "scientific" (Fessler), term ex cathedra. Fessler 
claims "that it is the view of [Roman] Catholic theologians that there 
are two marks of an ex cathedi-a utterance ; and, moreover, that these 
two marks must both be found together — viz.: that (t) the objectinn or 
subject-matter of the definition must be doctrine of faith or morals ; 
and (2) the Pope must express his intention, by virtue of his supreme 
teaching power, to declare this particular doctrine on faith and morals 
to be an integral part of the truth necessary to salvation revealed by 
God, and as such to be held by the whole [Roman] Catholic Church, 
he must publish it and so give a formal definition in the matter " (lb., 

P-5i)- 

F. X. WENINGER, JESUIT. 

In the first place, we assume to establish the infallible authority of 
the Pope within those limits only which are covered by the very title of 
the book, namely, in matters of faith and morals. We claim no such 
privilege for the Head of the Church in scientific questions, except in so 
far as these touch directly, or indirectly, upon the "deposit of faith," 
and upon its preservation. Secondly, we ascribe no such infallibility to 
the utterances of the Pope, except when he-, as they say, is speaking 
'^ ex cathedra^'' which means, when the Pope is teaching the faithful as 
the Head of the Church, and the expounder of her doctrine. We admit 
that, when he expresses his opinions as a private theologian, he is liable 
to err, but not when he solemnly pronounces upon the teaching of the 
Church. The Infallibility of the Pope flows altogether from his Pri- 
macy, and is shared by no other Prelate, because they can lay no claim 
to the Apostolical Authority transmitted by Peter to his successors. — 
Infallible Authority of the Pope, Int., pp. 8, 9. 

FRANCIS PATRICK KENRICK, ABP. OF BALTIMORE. 

It is the undoubted right of the Pope to pronounce judgment on 
controversies of faith. All doctrinal definitions already made by 
"General Councils, or by former Pontiffs, are landmarks which no man 
can remove ; but as the human mind may assail revelation in endless 
varieties of form, there must be always in the Church an authority by 



THE CATHOLIC FAITH. 463 

which error, under every new aspect, may be effectually condemned. 
* * * The pei'sonal fallibility of the Pope in his private capacity, 
writing or speaking, is freely conceded by the most ardent advocates 
of papal prerogatives. His official infallibility, ex cathedra^ is strongly 
affirmed by St. Alphonsus de Liguori, and a host of divines, in accord- 
ance, as I believe, with ancient tradition, although the assembly of the 
French clergy in 1682 contended that his judgment may admit of 
amendment, as long as it is not sustained by the assent and adhesion of 
the great body of bishops. — Primacy of the Apostohc See, pp. 222, 223, 
ed., T875. 

SCRIPTURE. 

Douay Version. King James' Version. 

Luke 22 ; 31, 32. And the Lord Luke 22 : 31, 32. And the Lord 

said: Simon, Simon, behold satan hath said: Simon, .Simon, behold satan hath 

desired to have you that he may sift you desired to have you that he may sift you 

as wheat. as wheat. 

But I have prayed for thee that thy But I have prayed for thee that thy 
faith fail not : and thou being once con- faith fail not ; and when thou ■ art con- 
verted, confirm thy brethren. verted, strengthen thy brethren. 

St. Matt. 16 : 18 ; St. John 22 : 15, 16, 17. 



THE CATHOLIC CHURCH. 

Section I. 

Examination of Luke 22 : 31, 32. 

This is the main text on which Roman Catholics rely in support of 
Papal Infallibility, although some claim it rests on the other two, which 
were examined in a previous article. That is, Papal Infallibility is 
derived through the Primacy. In other words, the Primacy has been 
''developed" into a Supremacy, the Vicarius Petri becoming the 
Vicarius Christi, and the Supremacy into the Infallibility. While the 
first may be true, the second is an assumption on the part of the Church 
of Rome, and the third was unknown in antiquity. 

The comments on the text from St. Luke's Gospel, are few and far 
between. The Rev. J. Waterworth, in his treatise, "The Fathers on 
St. Peter and his Successors," admits this. "The text from St. Luke 
xxii, 31, 32, occurs comparatively seldom, and the reason does not seem 
far to seek. It is of a different class to that of the two preceding 
texts" (Explan. Pref., p. x). 



464 



THE CATHCJLIC FAITH. 



Century II. 

TERTULLIAN, PRIEST OF CARTHAGE. 



Siquidem Dominus in Evangelic ad 
Petrum : Ecce, inquit, postulavit Satanas 
uti cerneret vos velut frumentum : verum 
ego rogavi pro te, ne deficeret fides tua ; 
id est, ne tantum diabolo permitteretur ut 
fides periclitaretur. Quo ostenditur utrum- 
que apud Deum esse, et concussionem 
fidei. et protectionem, cum utrumque ab 
eo petitur, concussio a diabolo, protectio a 
Pllio. — De Fuga in Pers., c. 2, col. 126, 
B., T. 2, Pat. Lat. T. 2. 



Since the Lord in the Gospel says 
to Peter : Behold, Satan has asked that he 
might sift you as wheat : but I have prayed 
for thee, lest thy faith should fail ; that is, 
that it should not wholly be granted to the 
devil to endanger his faith. By which it 
is shown that both (things) belong to God, 
the shaking of faith and the shielding of 
it, when both are sought from Him ; the 
shaking by the devil, the shielding by the 



Century III. 



CLEMENT, BISHOP OF ALEXANDRIA. 



^AXXd Kcxi avroi o Kvpioi' ''E^-^- 
njdaro vjud's 6 'Scxzavdi, Xsyei, 
6ivid6ai • eyiso ds 7tcxp^r7)^d)j.r,y. 
yioro'i Toivvv 6 Kvpio^ did rr/y 
Tc2y £7ti/:iovX£v6rTGDv crurcj drSpcj- 
TtGDv • xai TTjy T(3y dnidTODv aTtuxd- 
^ap6iv, kniE TO Ttorrfpior , n. r. /I. 
—Strom., L. 4, c. q, CD., Pat. Gr. T. 8, 
p. 1284. 



But the Lord also Himself says ; 
Satan has desired to sift you ; but I have 
prayed. Therefore the Lord alone, for 
the cleansing of the men plotting against 
and disbelieving Him, drank the cup, etc. 



THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE. 



Orabat autem Dominus, et rogabat 
non pro se : quid enim pro se innocens 
precaretur? sed pro delictis nostris, sicut 
et ipse declarat cum dicit ad Petrum : Ecce 
Satanas expetivit ut vos vexaret quo modo 
triticum : ego autem rogavi pro te, ne de- 
ficiat fides tua. — De Orat. Dom., Op., 
p. 152, Ed. Oxon., 1682. 



Moreover, the Lord prayed and asked 
not for Himself : for why should He, in- 
nocent, have entreated for Himself? but 
(rather) for our sins, just as He Himself 
also declares when he spoke to Peter : 
Behold, Satan has desired to have you, 
that he might sift you as wheat ; but I 
have prayed for thee, that thy faith fail 



Adeo autem pro nobis ille deprecaba- 
tur, ut legamus alio loco ; Dixit autem 
Dominus ^d Petrum : Ecce Satanas pos- 
tulavit ut vos vexaret quo modo triticum, 
ego autem rogavi pro te, ne deficiat fides 
tua. Quod si pro nobis ac pro delictis 
nostris ille et laborabat et vigilabat et pre- 
cabatur, quanto nos magis insistere pre- 
cibus et orare, etc. — Ep. 11, lb., p. 25. 



Moreover, He prayed for us, as we 
read in another place : The Lord said to 
Peter, Behold, Satan has desired to sift 
you as wheat, but I have prayed for thee, 
that thy faith fail not. But if He both 
labored and watched and prayed for us 
and for our sins, how much more ought 
we to give ourselves to prayers and to 
pray, etc. 



THE CATHOLIC FAITH, 



465 



Century IV. 

HILARY, BISHOP OF POICTIERS. 



Id autem quod ait, si possibile est, 
manifeste in eo docuit quod ait Petro : 
Ecce satanas expetivit, ut vos cerneret 
sicut triticum : ego autem rogavi pro te, 
ut non deficeret tides tua. Per hunc enim 
calicem dominicae passionis tentandi om- 
nes erant. Et pro Petro Pater rogatur, ne 
dericiat fides ejus : ut negantis infirmitate 
vel dolor saltern poenitentiae non abesset ; 
quae fides in eo non deficeret, quod poeni- 
teret. — De Trin., L. 10, § 38, col. 373, 
374. T. 2, Pat. Lat. T. 10. 



But what He said, ' if it be possible,' 
He manifestly taught in what He said to 
Peter : Behold, Satan has sought to sift 
you as wheat ; but I have prayed for thee, 
that thy faith fail not. For by this cup 
of the Lord's Passion all were to be tried. 
And the Father is entreated for Peter, that 
his faith may not fail ; that the grief of re- 
pentance might not at least be wanting to 
the weakness of his denial ; which faith 
would not fail in him, because he would 
repent. 



BASIL, BISHOP OF CAESAREA. 



— T)? nai TtpoelTtev avrcp to 6vju- 
fdr/do/usvov, Xeyaav • 'Ei/ioov, 'Sii-ioor , 
l6ov 6 hazard's kqy;}Tij6aTO rov 61- 
vid6iXi vua<3 ooi rov dltov. Kdyoo 
k^Er]h7]v Ttcpi 60V, 'iva 1.17) knXEiTtr) 
r) 7ti6rii 6ov, xai 6v Ttora emidrpe- 
wa'i drijpiqov rov? dSeAg^ovT 6ov. 
Kai Tlerpoi fxev ovtgot kXeyx^J^T-'i 
dinaiGoi eftorfQeito, TCpoi aTtoBadiv 
dXaZ^or Eiai xai qjsidoo rc^v ddbevo- 
ovTGov EH7tai8sv6jusvo<^. — Hom. 20, 
De Hum., § 4, A., p. 533, T. 3, Pat. Or. 
T. 31. 



Who also told him beforehand what 
should happen, saying, Simon, Simon, 
behold, Satan hath desired to sift you as 
wheat. But I have prayed for thee, that 
thy faith fail not, and when thou art 
converted, strengthen thy brethren. And 
Peter, indeed, thus blamed, was justly 
assisted, having been taught to lay aside 
pride and to spare the weak. 



AxMBROSE, BISHOP OF MILAN. 



Unde etiam ad Petrum dictum est : 
Simon, ecce satanas expostulavit, ut ven- 
tilet vos sicut triticum : ego autem rogavi 
Patrem meum, ut non deficiat fides tua. 
Vide quid dicit, et intellige. Ventilatur 
Petrus, ut Christum negare cogatur. In- 
cidit tentationes, quaedara locutus est 
quasi plena palearum : sed locutus est 
verbo, ut fundatior esset affectu. Denique 
flevit, et paleas suas lavit, et illis tenta- 
tionibus meruit, ut pro se Christus inter- 
veniret. Quanto majus est patrocinium, 
quam perturbationis illius tentamentum ? 
Et ideo plus quam passus est, adquisivit ; 



Whence also it is said to Peter : Simon, 
behold Satan has desired to sift you as 
wheat ; but I have prayed My Father, that 
thy faith fail not. See what He said and 
understand. Peter is sifted that he may 
be driven to deny Christ. He falls into 
temptations, he spoke certain things, as it 
were, full of chaff ; but he spoke by word, 
that he might be built up more firmly by 
love. Finally, he wept, and washed away 
his chaff, and by those temptations he 
merited Christ's intercession on his behalf. 
How much greater is protection than the 
temptation of that perturbation ? And 



466 



THE CATHOLIC FAITH. 



adquisivit enim Christum sibi patrocinan- 
tem. Cogitur autem adversarius sanctos 
Domini ad sua damna tentare. Dum 
enim tentat, meliores re.ddit ; ut qui tenta- 
tur, possit et alios instituere, qui sibi ipse 
invalidus videbatur. Denique Petrus Ec- 
clesiae praeponitur, .postquam tentatus a 
diabolo est. Ideoque ante significat Dom- 
inus quid sit illud quod postea eum pas- 
torem elegit Dominici gregis. Nam huic 
dixit : Tu autem conversus confirma fratres 
tuos. Conversus est ergo sanctus apos- 
tolus Petrus ad bonam frugem, et ventila- 
tus est sicut triticum ; ut esset ipse cum 
Sanctis Domini unus panis, qui nobis esset 
alimentum. Dum enim Petri actus legi- 
mus, Petri praecepta cognoscimus, fit nobis 
vitae aeternae et salutis alimentum. — In 
Ps. 43, § 40, F., p. 903, T. I, ed. 1690. 



therefore he received more than he suf- 
fered ; for he obtained for himself Christ's 
protection. But the adversary is com- 
pelled to tempt the Lord's saints to his own 
loss. For while he tempts, he makes them 
better ; that he who is tempted, who seemed 
to be weak in himself, may be able to teach 
others also. Finally, Peter, after he was 
tempted by the devil, is placed over the 
Church. Therefore, beforehand, the Lord 
showed what that was that afterwards 
elected him to be a pastor of the Lord's 
flock. For to him He said : But thou, 
being converted, strengthen thy brethren. 
Therefore the holy Apostle Peter w^as con- 
verted to good corn, and was sifted like 
wheat, that he might be one bread with 
the saints of the Lord for our food. For 
so long as we read the actions of Peter, 
and know the precepts of Peter, he be- 
comes to us the food of life eternal and 
salvation . 



ST. JEROME, PRIEST. 



Optimum revera tempus instante cruce 
de dignitate contendere : Simon, inquit, 
Simon, ecce Satanas expetivit vos, ut cri- 
braret sicut triticum. Ego autem rogavi 
pro te ut non deficiat fides tua. Et certe 
juxta vos in Apostoli erat positum potes- 
tate, si voluisset, ut non deficeret fides 
ejus, qua utique deficiente, peccatum sub- 
ingreditur. — Dial. adv. Pelag., L. 2, § 16, 
A., p. 578, T. 2, Pat. Lat. T. 23. 



Surely a most excellent time, when 
the cross is in view, to dispute about rank ! 
Simon, He said, Simon, behold Satan has 
sought you, that he might sift you as 
wheat. But I have prayed for thee that 
thy faith fail not. Certainly, according to 
you (the Pelagians), it was placed in the 
Apostle's power, had he wished, that his 
faith should not fail, on the failure of 
which assuredly sin finds its way in. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 



Kai vTtap rovroov avrov rov 
Xpidrov q)Govt}y vjuiv drayrcodo- 
jiiai- T(a yap IIsTpcp (pr}6iv • 'Idov 
6 ^arardi ^rTJdaro, ira 6irid6^ 
vfj.d'^ oj? ror 6irov xdyod e8stjB?jv 
Ttepi dov, IV a /.ii} exXiTtj;/ 77 itidrii 
dov. Ti kdri, dividdaL ; 'Ayaysiv, 
TtEpiayayeiVj daXsvdai, nivr/dai, 
SiaSvvTJdai, ftadaridai, oTtep hiti 
rc^v Hoduivit^o/isyGov yiverai' dXX' 



And on this I will recite to you the 
word of Christ Himself ; for to Peter he 
said : Behold, Satan hath desired to sift 
you as wheat ; and I have prayed for thee 
that thy faith fail not. What is it to 
sift? To turn aside, to turn about, to 
disturb, to vex, which happens to what is 
being sifted. But I, he said, have re- 
strained, know^ing that you are not able 
to endure the temptation. For to say, that 



THE CATHOLIC FAITH. 



467 



kyc^, q)rj6iy, kitedxor, eidodi on rov 
TtEipadjuov, kvEyuEiv ovdvyaoOs • 
TO ydp EiTiEiy ■ "Ira fxif EuXiTty 1) 
Tti6ri'i 60V, drjXovvTo's idriv, on el 
6vvExoopT/6Ev, E^iXvTtEv av avrov rf 
itidn's. — Horn, in Paralyt. demiss., § 2, 
p. 51, Pat. Gr. T. 51. 

z/id eXeye' '^{/HGOVy'^iijj.Goyf idov 
E^TjTtfdEy 6 6aTayd<i diyiddai 6e Go<i 
Toy diTOv • -Kayc^ kdEi^firjy TtEpi dov, 
lya fj.r/ hnkiTC-Q rj TtidTi'r, dov. Kai 
fiEToi TavTa ds el nrj eXego nai cpiX- 
ayBpooTtia eXB-^ upiyai, a AA.' dnpiftrj 
TtoiydadBai Trjy s^STadiy, TtdyTai 
VTtEvBvyovi EvprfdEi TtdyTooi. — Ex- 
pos, in Ps, 129, § 2, p. 375, T. 5, lb., 
T. 55- 

"On ydp did tovtov dvyExooprj- 
dsy, 'iya tovto ky avTcS HaTopQeod?;/, 
ccHovdoy Ti q)rfdiy 'Eyed ds EdsT/Or^y 
TtEpi dov, 'iya jir/ iuXiTty dov 7) itid- 
Tii. Tovro ydp dcpoSpa avTov na- 
BaTtTojiiEyoi eXsyE, xai drjXcSy oti 
TO TtTcS/u-a avTov rcSy aXXcoy ;fa:A£- 
TtooTEpoy, xai TtXEiovo's dEojuEyoy 
fior/BEiai. Kai ydp dvo Td hyuXr]- 
fiaTa r}y, nai oti dvTEiTtE, nai oti 
T(Sy aXXaoy savToy itpovBrjxE- judX- 
Xoy Se nai TpiTov, oti to Ttay 
EavToa dysBrfKE. TavTa ovy ioojUE- 
yoiy sl'adE ysysdBai to TtTcSfxa- nai 
8id tovto nai Tovi (xXXov<i dcpEii 
Ttpd<i avToy dnoTEiyETai. 'Ei/j.ooy 
ydp, cprjdi, 'Sifj.coy, idov 6 'SaTaydi 
■^TTidaTo vjud's dvyiddai (i3j Toy 
diToy TovTEdTi, Bopvftijdai, Tapd- 
^ai, TtEipdddai' 'Eyod dh kdEi^Brfy 
TtEpi dov, 'iya jj.rj EnXiity dov rj Ttid- 
Tii. Kai SiaTi, ei TtdyTai -^Tr/daTo, 
ov TtEpi TtdyTGjy EiTtEy , ^EdsijBf/y ; 

OvK Evdl^Xoy, OTI TOVTO kdTlV OTtEp 

E^TtpodBEy EiTtoy, oti naBaTtTojUEvo'i 
avTov, nai SEinyvi oti ;j;aAf7ro!9r£- 
poy TcSy dXXooy avToij to TtTcSjua, 
Ttpoi avToy TpsTtEi Tor Xoyoy ; Kai 
Tiyo<i 'sysnsy ovn EiitEy, 'Eyed 8s 
ovn Eiada, dXX\ 'ESErfBr^v ; TaitEiyd 



thy faith fail not, shows that if He had 
permitted it, his faith would have failed. 



Wherefore, He said : Simon, Simon, 
behold Satan hath desired to sift thee as 
wheat ; and I have prayed for thee, that 
thy faith fail not. Moreover, after these 
things, if He should not come to judge 
with mercy and mildness, but should make 
the examination sharply. He would find 
all altogether guilty. 



For that on this account He allowed 
it, in order that He might correct this in 
him, hear what He said : I have prayed 
for thee that thy faith fail not. For He 
said this, upbraiding him vehemently, and 
showing that his fall would be more griev- 
ous than the others, and that he would 
need more assistance. And for good rea- 
son, for there were two indictments, the 
one that he had contradicted, and the 
other, that he had placed him.self before 
the others ; and there was a third more 
grievous — that he imputed the whole to 
himself. To correct these, therefore. He 
allowed this fall to take place. And on 
this account also, sending away the others, 
He addressed him. For, Simon, He said, 
Simon, Satan hath desired to sift you as 
wheat ; that is, to disturb, to trouble, to 
make trial of. But I have prayed for thee, 
that thy faith fail not. Wherefore, if he 
sought all, did He not say, I have prayed 
for all ? Is it not evident, that this is 
that which I said before, that to him He 
directed His remarks, in order to rebuke 
him and show that his fall was more 
grievous than that of the others? And 
therefore, why did he not say, ' I have 
not suffered it,' but, 'I have prayed'? 
Being about to go to His Passion, He 



468 



THE CATHOLIC FAITH. 



XoiTtov q)Q8'y"yErai, itpoi ro ^TtdBo^ 
lODV, iva TO dv^JpooTTivov dei^i;}. — In 
Matt., Horn. 82, L. 7, p. 741, lb., T. 58. 
Ilpd'i yap rovTov Eiitev 6 Xpid- 
ro?- Hai dv Ttors ETCidrps^ar, dzrj- 
pi^or rod's ddf.Xq)Ov<S dov. "On 
HarrfpiBliVfJ-Evoi rfv, q)r/dt, 6vv rjiiiv. 
Aid Tovro 7tpo6rfH£i erepov Ttpo- 
fJdXXedSai, oodre iidprvpa yEvidhai 

ELi rOV EKEIVOV TOTtOV. — In Act. 
Apos. Horn. 3, T. 9, p. 37, lb., T. 60. 



speaks humbly, that he might manifest 
His humanity. 

For to this one (Peter), Christ said : 
And when thou art converted, strengthen 
thy brethren. Because he was numbered 
with us, he says. On this account it be- 
hooves to propose another, so as to be a 
witness in his place. 



AURELIUS AUCxUSTINE, BISHOP OF HIPPO. 



From an Epistle to Pope Innocent 



— Aut ne deficiat fides nostra, quod 
pro Apostolo Petro se rogasse ipse testatus 
est. Si enim haec possibilitate naturae, 
et arbitrio voluntatis in potestate sunt con- 
stituta ; quis non ea videat a Domino in- 
aniter peti, et fallaciter orari, cum orando 
poscuntur quae naturae nostrae jam ita 
conditae suf&cientibus viribus obtinentur ? 
nee debuisse dicere Dominum Jesum, 
Vigilate et orate : sed tantum modo, Vigil- 
ate ne intretis in tentationem ? nee beatis- 
simo Petro primo Apostolorum, Rogavi 
pro te, sed, moneo te, vel impero ac prae- 
cipio ne deficiat fides tua? — Ep. 175, col. 
761, § 4, T. 2, Pat. Lat. T. 33. 



Et Petro dicit : Ecce satanas expostu- 
lavit, ut vos ventilet sicut triticum : ego 
autem rogavi pro te, ut non deficiat fides 
tua : et tu aliquando conversus confirma 
fratres tuos. Quid ambigitur ? Pro Petro 
rogabat, et pro Jacobo et Joanne non 
rogabat, ut caeteros taceam ? jNIanifestum 
est in Petro omnes contineri : rogans enim 
pro Petro, pro omnibus rogasse dignos- 
citur. — Ques. 75, ex Nov. Test, (opus 
spurium), in App., col. 2270, T. 3, Pars 2, 
lb., T. 35- 

Et ipse Dominus ad Petrum, Rogavi, 
inquit, pro t?, ne deficiat fides tua; hoc 



— Or that our faith should not fail, 
which thing He Himself has testified that 
He asked for the Apostle Peter. For if 
these things are put within our power, by 
the power of nature and freedom of the 
will ; who is there who cannot see that 
these things were in vain asked and use- 
lessly prayed for by the Lord, seeing that 
these things are asked for in prayer which 
may be obtained by the sufficient powers 
of our own nature, as already consti- 
tuted? Xor ought the Lord Jesus to say, 
\Yatch and pray ; but only, Watch, lest 
ye enter into temptation ? nor to the most 
blessed Peter, the first of the Apostles, I 
have prayed for thee, but, I advise thee, 
or I order and command, that thy faith 
fail not ? 

And He says to Peter : Behold, Satan 
hath desired to have you that he might 
sift you as wheat : but I have prayed for 
thee, that thy faith fail not : and thou once 
converted, strengthen thy brethren. What 
doubt is there? He prayed for Peter, and 
did He not pray for James and John, not 
to mention the others ? It is evident all 
are included in Peter ; for praying for 
Peter, He is discerned to have prayed for 
all. 

And the Lord Himself said to Peter, 
I have prayed for thee, that thy faith fail 



THE CATHOLIC FAITH, 



469 



est, ne auferatur ex ore tuo verbum veri- 
tatis usque valde. — In Ps. 118, serm. 
13. § 3. col. T537, T. 4, Pars 2, lb., 
T. 37. 

— Et Dominus dixit, Ego rogavi pro 
te, Petre, ne deficiat fides tua. Homo 
ergo gratia juvatur, ne sine causa volun- 
tati ejus jubeatur. — De Grat. et Lib. 
Arb., c. 4, § 9, col. 887, T. 10, Pars i, 
lb., T. 44- 

Nam quid aliud Apostolo Petro Dom- 
inus commendavit orando, unde illi ait. 
Ego rogavi pro te, Petre, ne deficiat fides 
tua ; nisi ut ejus Deus servaret fidem, ne 
tentationi cedendo deficeret? — De Gestis 
Pelag., c. 14, § 35, col. 341, lb. 

— Quod ait Dominus Petro, Ego ro- 
gavi pro te, ne deficiat fides tua. Quid 
enim ei rogavit, nisi perseverantiam usque 
in finem. Quae profecto si ab homine 
esset, a Deo poscenda non esset. — De 
Correp. et Grat., c. 6, § 10, col. 921, 
922, lb. 

— Quid moliturus es contra verba di- 
centis, Rogavi pro te, Petre, ne deficiat 
fides tua? An audebis dicere etiam ro- 
gante Christo ne deficeret fides Petri, de- 
fecturam fuisse si Petrus eam deficere 
voluisset, hoc est, si eam usque in finem 
perseverare noluisset ? quasi aliud Petrus 
ullo modo vellet, quam pro illo Christus 
rogasset ut vellet. Nam quis ignorat, 
tunc fuisse perituram fidem Petri, si ea 
qua fidelis erat, voluntas ipsa deficeret ; 
et permansuram, si eadem voluntas mane- 
ret ? — Id., c. 8, § 17, col. 926, lb. 



Dicente ergo Christo, Rogavi pro te 
ne deficiat fides tua, intelligamus ei dic- 
tum, qui aedificatur super petram. Atque 
ita homo Dei non solum quia misericor- 
diam consecutus est ut fidelis esset, verum 
etiam quia fides ipsa non deficit, qui glori- 
atur, in Domine glorietur. — Id., c. 12, 
§ 38, col. 940, lb. 



not ; that is, lest the word of truth be 
utterly taken from thy mouth. 



And the Lord said : I have prayed 
for thee, Peter, lest thy faith should fail. 
Therefore, a man is assisted by grace, in 
order that his will may not be commanded 
without cause. 



For what else did the Lord procure 
for the Apostle Peter by His prayer, 
whence He said to him, I have prayed for 
thee, Peter, that thy faith fail not ; unless 
that God would preserve his faith, that it 
should not fail by yielding to temptation. 

— Which the Lord says to Peter, I 
have prayed for thee, lest thy faith should 
fail. For what did he ask for him, but 
perseverance to the end. Assuredly, if 
this could be from man, it should not 
have been asked from God. 



Why will you strive against the words 
of Him Who says, I have prayed for thee, 
Peter, that thy faith fail not? Will you 
dare to say that even when Christ prayed 
that Peter's faith might not fail, it would 
still have failed if Peter had willed it to 
fail ; that is, if he had been unwilling that 
it should continue even to the end ? As 
if Peter could in any way will otherwise 
than Christ had asked for him that he 
might will. For who is ignorant, that 
Peter's faith would then have perished, if 
that will by which he was faithful should 
fail ; and would have continued, if that 
same will should abide ? 

Therefore, when Christ says, I have 
prayed for thee that thy faith fail not, we 
must understand that it is said to him 
who is built upon a rock. And thus the 
man of God, not only because he has 
obtained mercy to be faithful, but also 
because faith itself does not fail, if he 
glories, must glory in the Lord. 



470 



THE CATHOLIC FAITH. 



Century V. 

CYRIL, BISHOP OF ALEXANDRIA. 



Therefore, he passes by the other 
disciples [but] comes to the leader, and 
says, Many times Satan hath desired to 
sift you also as wheat, instead of to test 
and try. — The Lord, indeed, having- hinted 
at the denial of the disciple in what He 
said, I have prayed for thee that thy faith 
fail not, at once brings in the word of 
consolation, and says : And thou once con- 
verted, strengthen thy brethren ; that is, 
become a support and teacher of those 
coming to Me by faith. — For He said, 
And thou converted, strengthen thy breth- 
ren. O unutterable benevolence ! Sin had 
not yet taken place, and He granted par- 
don, and again appointed him to apostolic 
honors. 



Tavryroi rod's /usr krepovi dcp- 
irj6i juiaBrfrdi kif avrov ds ror xopv- 
(paiov ipjfraz * uai cpi^div on UoX- 
Xa.Ki'i rjBsXridEy 6 ^aravd? 6ivid6ai 
xai vfxd'i oj? rov 6irov, dvri rov 
doHijuddai xai Tteipddai- — '0 Julevtoi 
Kvpio'S, Tr}v rov ixaBtfTov ocpvrfdiv 
a^viqdjusvoi £V oiS £(pr/y 'EdsySr/v 
Ttepi 6ov 'iva i^ltj EuXiitiQ r} Ttidrii 6ov, 
EidcpspEi napaxpfjj^a rov rrji itopa- 
KXr}6EG0<i Xoyov, nai q>r]6i' Kai 6v 
TtorE ETtidrpsipa'^, drjjpi^ov rovi 
dSEXq)ov<s dov rovrEdri,yEvov drr/- 
piypia uai SiSddHaXo<i rc^v 8id itid- 
rEGOi Ttpodiovraov Ejj.oi.—Ecp'r} ydp, 
on Kai dv ETCidrpsipai, drTJpiEor 
rovi dd£X(pov<3 dov. "£1 rrji dcpdrov 
(piXarQpaoTtiai. OvTtco yeyovEv rj 
djuapriay uai njr-d(p£dir Euofj-idaro 
Kai TtdXiv avrov ev roii dnodroX- 
iKoi<i Karsra^ev d^ioojuadir. — In Luc. 
22 : 32, T. 5, pp. 913, 916, DAC, Pat. 
Gr. T. 72. 

— -T) Kai roii £ avrov juaQr/rai's 
EKKaXvTtrGor, Kara Kaipov<i, Eiprf- 
KEv 6 Kpidroi- 'SiiJ.Gor j'Sijj.Gor , Id ov 
6 'Saravdi i^^rrjdaro vfxdi rov 
diviadai, wi rov dirov • kyod dk 
iSsTJQr/v TtEpi dov, iva jli?) EKXiTty 7) 
7tidri<i dov. AeXtiBotg!)^ ydp oikovo- 
^Elrai rc^v uaB- rjiidi rd itoXXd, 
Ttpovoovvroi dvXorori, Kai vTtEp- 
adTti^ovroi rov Xpidrov rrj<=, EKad- 
rov ^GDTJi. — In Joan., L. 11, c. 9, A., 
p. 537, T. 7, lb., T. 74. 



COUNCIL OF CARTHAGE, 416. 

In Capitulum VI., Ep. ad Innocent., c. 3, p. 29, Codex Canonum et 
Constit. Eccl. Romanae, apud Op. S. Leo the Great. As the Latin is 
virtually the same as that given under Augustine (Ep. 175), see p. 468. 



Christ, revealing it at the proper sea- 
son to His disciples, said : Simon, Simon, 
behold Satan has sought to sift you as 
wheat ; but I have prayed for thee, that 
thy faith fail not. For most things of 
those concerning us are secretly ordered, 
Christ clearly providing for and shielding 
the life of each one. 



COUNCIL OF MILEVIS, 416. 



Frustra etiam dixerit Dominus Apos- 
tolo Petro : Rogavi pro te Petre, ut non 



In vain also had the Lord said to the 
Apostle Peter : I have prayed for thee, 



THE CATHOLIC FAITH. 



471 



deficiat fides tua ; Et omnibus suis : vigil- 
ate, et orate, ut non intretis in tenta- 
tionem : Si hoc totum est potestatis homa- 
nae. — Ep. ad Innocent., Cap. viii, c. i, 
p. 32, lb.. Op. Leo Mag. 

LEO THE GREAT, 

Si quid etiam nostris temporibus recte 
per nos agitur, recteque disponitur, illius 
operibus, illius est gubernaculis deputan- 
dum, cui dictum est : Et tu conversus, 
confirma fratres tuos, et cui post resurrec- 
tionem suam Dominus ad trinam aeterni 
amoris professionem, mystica insinuatione 
ter dixit : Pasce oves meas. Quod nunc 
quoque procul dubio facit, et mandatum 
Domini suis pastor exsequitur, confirmans 
nos cohortationibus suis, et pro nobis orare 
non cessans, ut nulla tentatione supere- 
mur. — Serm. 3, c. 4, Op., p. 54, T. i, 
Ed. 1700. 



Peter, that thy faith fail not ; And to all 
His own : Watch and pray, that ye enter 
not into temptation ; if this was wholly in 
human power. 

BISHOP OF ROME. 

If anything is rightly done and prop- 
erly disposed by us in our time, it must be 
attributed to his works and his guidance, 
to whom it was said : And thou being con- 
verted, strengthen thy brethren, and to 
whom the Lord, after His own resurrec- 
tion, in reply to the three professions of 
everlasting love, said thrice in a mystical 
insinuation : Feed My sheep. Which now 
also without a doubt he does, and the 
pastor executes the Lord's commission to 
His own, not ceasing also to pray for us, 
that we might be overcome by no tempta- 
tion. 



APOSTOLIC CONSTITUTIONS. 



Kai o eiTtGov rots roii Ttapsd- 
vSdL rcj dpxi£p£i' UepisXETE rd 
ifiOLTia rd pvTCapd dn avrov • nai 
£Ttent(^v 'Idov dqir/pr/na rdi dvo- 
fiia'i 60V dito dov • ovroi epei uai 
vvv, Goi Kai TtdXai dvvi^Qpotdjusvaov 
i^jucSv, eXeyEv TCspi rjiicSv, on * 
^EderjQrjv, 'iva firf exXiTt^ 7/ Ttidrii 
viJ,(2v. — L. 6, c. 5, p. 917, Pat. Or. T. i. 



And who said then to those standing 
by the high-priest, Take away the ragged 
garments from him ; and added, Behold, 
I have taken away thine iniquities from 
thee ; He will say now, as he said formerly 
of us when we were assembled together, 
I have prayed that your faith may not fail. 



PROSPER OF AQUITAINE. 



Quoniam et ipsius sancti Petri arden- 
tissima fides in tentationibus defecisset, 
nisi pro eo Dominus supplicasset ; sicut 
Evangelista manifestat, dicens : Dixit 
autem Jesus Petro, Simon, Simon, ecce 
Satanas postulavit ut vos cribaret velut 
triticum : ego autem rogavi pro te, ne de- 
ficiat fides tua : et tu tandem conversus, 
confirma fratres tuos ; et roga, ne intretis 
in tentationem. Et ut magis probaretur 
liberum arbitrium nihil posse sine gratia ; 
cui dictum fuerat, Confirma fratres tuos, 
et roga, ne intretis in tentationem ; quique 
responderat, utique ex Hbero arbitrio, 



Since also the most ardent faith of 
St. Peter himself would have failed in 
temptations, unless the Lord had en- 
treated for him ; just as the Evangelist 
shows, saying : But Jesus said to Peter, 
Simon, Simon, behold Satan has desired 
to sift you as wheat : but I have prayed 
for thee, that thy faith fail not : and 
thou at length converted, strengthen thy 
brethren ; and pray, lest ye enter into 
temptation. And that it might be more 
clearly proved that free will can do noth- 
ing without grace ; he to whom it had 
been said. Strengthen thy brethren, and 



472 



THE CATHOLIC FAITH. 



Domine, tecum paratus sum et in carce- 
rem et in mortem ire ; eidem praedicitur 
quod priusquam gallus cantet, ter Domi- 
num negaturus sit. Quod quid est aliud 
quam quod in fide defecturus sit ? — Ep. 
ad Ruf., c. lo, § II, BC, p. 83, Pat. Lat. 
T. 51. 



pray, lest ye enter into temptation, and 
who had replied, of his free will, Lord, I 
am ready to go with thee both into prison 
and to death ; to that one it is foretold 
that before the cock crows, he should deny 
the Lord thrice. Is it anything else than 
that he should fail in faith ? 



From an uncertain author, among the works of Prosper : 



Tale est et illud quod ait, Simon, 
Simon, ecce Satanas postulavit ut vos cer- 
neret velut triticum. Ego autem rogavi 
pro te, ne deficiat fides tua ; et tu tandem 
conversus, confirma fratres tuos, et rogate 
ne intretis in tentationem. Si ergo defec- 
tura erat fides tanti Apostoli, nisi pro eo 
Christus oraret, inerat ei procul dubio 
mutabilitas, quae possit in tentatione mu- 
tare ; et non ita jam perseverantiae fuerat 
virtute solidatus, ut nullis periculis esset 
obnoxius. — De voc. omn. Gent, (incertae 
auct.), L. 2, c. 28, p. 713, BC, lb. 



vSuch is that also which He said : 
Simon, Simon, behold Satan has desired 
to sift you as wheat. But I have prayed 
for thee, that thy faith fail not ; and thou 
at length converted, strengthen thy breth- 
ren, and do ye pray lest ye enter into 
temptation. If, therefore, the faith of so 
great an Apostle would have been defect- 
ive, unless Christ had prayed for him, a 
changeableness far from doubt belonged 
to him, which might lead him into temp- 
tation ; and he was not already so estab- 
lished in the strength of perseverance, as 
to be liable to no dangers. 



Century VI. 

GREGORY THE GREAT, BISHOP OF ROME. 

This author, in his Commentary on St. Luke's Gospel, has nothing 
to say on the text in question. Among his Epistles we found the follow- 
ing : 

Ipsi dicitur : Ecce Satanas expetivit 
cribrare vos sicut triticum ; et ego pro te 
rogavi, Petre, ut non deficiat fides tua. Et 
tu aliquando conversus confirma fratres 
tuos. [Then follows Matt. 16 : 18.] — Ecce 
[Petrus] claves regni coelestis accepit, po- 
testas ei ligandi ac solvendi tribuitur, cura 
ei totius Ecclesiae et principatus commit- 
tetur, et tamen universalis Apostolus non 
vocatur, etc., as on p. 431 — Epist., L. 5, 
Ep. 20, C, p. 745, Pat. Lat. T. 77. 

Cui rursus dicitur : Et tu aliquando 
conversus, confirma fratres tuos. — Itaque 
cum multi sint ApostoH, pro ipso tamen 
principatu sola Apostolorum principis 
sedes in auctoritate convaluit, quae in tri-. 



To him it is said : Behold, Satan has 
desired to sift you as wheat ; and I have 
prayed for thee, Peter, that thy faith fail 
not. And thou being once converted, 
strengthen thy brethren. — Behold, Peter 
received the keys of the heavenly king- 
dom, power of binding and loosing was 
bestowed upon him, the care and sov- 
ereignty of the whole Church were com- 
mitted to him, and yet he was not called 
universal Apostle, etc., as on p. 431. 

To whom again it is said : And thou 
being once converted, strengthen thy 
brethren. — Therefore, though there were 
many Apostles, yet for the principate, the 
seat of the prince of the Apostles alone is 



THE CATHOLIC FAFFH. 



473 



bus locis unius est. Ipse enim sublimavit 
sedem, in qua etiam quiescere et prae- 
sentem vitam finire dignatus est. — Id., 
L. 7, Ep. 40, A., col. 899, lb. 



of authority, which in three places belongs 
to one. For he himself elevated the seat, 
in which also he consented to remain and 
end the present life. 



Century VII. 

AGATHO, BISHOP OF ROME. 



Haec est, inquit, verae fidei regula, 
quam et. in prosperis, et in adversis viva- 
citer tenuit Apostolica Christi Ecclesia, 
quae per Dei gratiam a tramite Apostoli- 
cae traditionis nunquam errasse probatur, 
nee haereticis novitatibus unquam depra- 
vata succubuit quia dictum est Petro : 
Simon, Simon, Sathanas, etc. Ego autem 
rogavi pro te, etc., hie Dominus fidem 
Petri non defecturam promisit et confirm- 
are eum fratres suos admonuit, quod Apos- 
tolicos Pontifices meae exiguitatis praede- 
cessores confidenter fecisse semper cunctis 
est agnitum. — Ep. ad Constan. Imp. 
Quoted by Bellarmine, De Pontiff Rom., 
L. 4, c. 3, Bib. Max. Pontif., p. 630. 



This is, he [Agatho] said, the rule of 
the true faith, which, both in prosperity 
and in adversity, the Apostolic Church of 
Christ has held vigorously, which by the 
grace of God has been proved never to 
have erred from the path of Apostolic tra- 
dition, nor depraved, to have succumbed 
to heretical novelties, because it was said 
to Peter : Simon, Simon, behold Satan, 
etc. But I have prayed for thee, etc. 
Here the Lord promises that Peter's faith 
should not fail, and admonishes him to 
strengthen his brethren, which, as all 
know, the Apostolic Pontiffs, the prede- 
cessors of My Littleness, have ever fear- 
lessly done. 



Century VIII. 

VENERABLE BEDE, PRIEST. 



Verum cum Satanas expetit eos ten- 
tare, et velut qui triticum purgat ventil- 
ando concertere, docet nullius fidem a 
diabolo nisi Deo permittente tentari. — 
Cum vero pro Petro rogans Salvator non 
ut non tentetur, sed ut non deficiat fides 
ejus obsecrat, hoc est, ut post lapsum ne- 
gationis ad statum pristinum poenitendo 
resurgat, etc. — Et tu aliquando conversus, 
etc. Sicut ipse tuam (inquit) fidem, ne 
Satana tentante deficiat orando protexi, 
ita et tu infirmiores quosque fratres exem- 
plo tuae poenitentiae, ne de venia forte 
desperunt, erigere et confortare memento. 
— In Luc. Evan. Exp., L. 6, c. 22, BC, 
col. 600, T. 3, Pat. Lat. T. 92. 



But when Satan seeks to assail them, 
and to shake them, just as he who purifies 
wheat by sifting, he 'teaches that the faith 
of no one is assailed unless God permits 
it. — But when the Saviour, praying for 
Peter, does not supplicate that he should 
not be tempted, but that his faith should 
not fail, that is, that after the error of 
denying he might rise again to his former 
station by penitence, etc. — And thou once 
converted, etc. Just as I myself (He said) 
have protected thy faith, by prayer, lest it 
should fail when Satan assailed it, thus do 
thou also remember to arouse and to 
strengthen the weaker brethren by the 
example of thy penitence, lest they should 
despair of pardon. 



474 



THE CATHOLIC FAITH. 



Century XII. 

BRUNO ASTENSIS, BISHOP OF SEGNI. 



Ait autem Dominus Simoni : Simon, 
ecce Satanas expetivit, ut cribraret vos sicut 
triticum. Sicut enim olim beatum Job, 
ita et apostolos ex Dei permissione cribra- 
vit, si quid fortasse zizaniae, et corruptio- 
nis in eis invenirit. — Comment, in Luc, 
Pars 2, § d8, B., p. 444, T. 2, Pat. Lat. 
T. 165. 



But the Lord said to Simon : Simon, 
behold Satan has desired that he might 
sift you as wheat. For just as formerly, 
with God's permission, he sifted blessed 
Job ; so also the Apostles, if perhaps he 
might find in them anything of cockle and 
corruption. 



BERNARD, ABBOT OF CLAIRVAUX. 



Cui enim alteri aliquando dictum est : 
Ego pro te rogavi, Petre, ut non deficiat 
fides tua? Ergo quod sequitur, a Petri 
successore exigitur : Et tu aliquando con- 
versus confirma fratres tuos. Id quidem 
modo necessarium. Tempus est ut ves- 
trum agnoscatis, Pater amantissime, prin- 
cipatum ; probetis zelum, ministerium 
honoretis. In eo plane Petri impletis 
vicem, cujus tenetis et sedem, si vestra 
admonitione cor da in fide fluctuantia con- 
firmatis, si vestra auctoritate conteritis 
fidei corruptores. — Ad Innocent II., 
Pref., Contra Abaelard, col. 1053, 1054, 
Pat. Lat. T. 182. 



For to what other was it once said : 
I have prayed for thee, Peter, that thy 
faith fail not? Therefore, what follows 
is demanded from the successor of Peter : 
And thou once converted, strengthen thy 
brethren. This, indeed, is now necessary. 
It is time that you, most benevolent father, 
knew your sovereignty ; prove your zeal, 
respect your office. In this, you plainly 
fill the place of Peter, whose See you hold, 
if you strengthen by your admonition 
wavering hearts in the faith, if by your 
authority you crush the corruptors of the 
faith. 



Century XVI. 

JAMES FABER OF ETAPLES. 



Et certe eo deduxit Simonem Petrum, 
ut quamvis rei praemonitus fuisset, ac 
praemonitus ad hoc ipsum ne faceret, ni- 
hilominus dominum suum negaverit, et ter 
quidem negaverit. Defecit ergo fides in 
Petro, etiam turpius quam in caeteris. Sed 
dominus ad patrem misericordiarum pro 
eo, imo etiam pro caeteris apostolis : quan- 
quam solum expressit Petrum, quem prae- 
videbat gravius peccaturum, preces fudit 
ut non deficeret fides ejus, id est, ut non 
remaneret in infidelitate, etc. — Com. in 4 
Evang., in Luc. 22:31, col. 269, n. 174. 



And surely he (Satan) led Simon Peter 
into it (doubt), so that though he had been 
forwarned of the thing, and cautioned be- 
forehand for this very purpose that he 
might not do it, nevertheless he denied his 
Lord, even for the third time. Therefore 
faith failed Peter, even more basely than 
the others. But the Lord prayed to the 
Father of mercies for him, as also for the 
other Apostles, though he mentioned Peter 
only, whom He foresaw would sin more 
heinously, that his faith might not fail, 
that is, that he might not remain in infi- 
delity. 



THE CATHOLIC FAITH. 



475 



MELCHIOR CANUS, BISHOP OF THE CANARY ISLANDS. 



Quibus vero synagogae sacerdotibus 
et pastoribus spiritus veritatis proniissus 
est, qui cum ipsis in aeternum maneret, et 
in omni institueret veritate ? Hieronymus 
itaque nee de sacerdotum Concilio loqui- 
tur, nee de omnibus simul Ecclesiae pas- 
toribus. Ad singulas Ecclesias, privatos- 
que et pontifices et sacerdotes verba Pro- 
phetarum refert, in Ecclesiam Catholicam 
ejusque aut sacerdotium aut veritatem 
nihil dicit. — De Auct. Concil., L. 5, c. 6, 
p. 142. 

Praeterea privilegium firmitatis, ut 
ante probatum est. Retro fuit peculiariter 
datum. Ego, inquit, rogavi pro te, Petre, 
ne deficiat fides tua, et tu confirma fratres 
tuos. — Quocirca si verae Theologiae ra- 
tionem sequimur, quae capite tertio expli- 
cata est, in Petro, et successoribus primum 
firmam certamque doctrinam afferemus, 
mox vero in Ecclesia Romana, cujus 
Petrus cum successoribus et caput et fun- 
damentum est, Atque illud etiam ani- 
madvert©, quod sicut omnibus simul Epis- 
copis docentibus errores falsos necesse 
esset sane totam Ecclesiam vario in errore 
versari : ita si pastor Eccl. Romanae 
errorem Fidei contrarium decerneret, oves 
quoque errante pastore dispergerentur. 
Testimonia demum, quae retuHmus, id 
fere probant, summum Ecclesiae pontifi- 
cem, Petri successorera et Christi Vicar- 
ium, cum de fide pronunciat, errare non 
posse. — De Ecc. Rom. Auct., c. 8, p. 163. 



In truth, to what priests and pastors 
of the synagogue was the Spirit of Truth 
promised. Who should remain with them 
forever, and should instruct them in all 
truth ? Jerome, accordingly, neither speaks 
concerning a Council of priests, nor at the 
same time concerning all the pastors of 
the Church. He refers the words of the 
Prophets to churches singly, and to in- 
dividual bishops and priests ; as to the 
Catholic Church, either the priesthood or 
the truth, he says nothing. 

Moreover, the privilege of steadfast- 
ness, as it has been proved before, was 
given peculiarly to Peter. I, He said, 
have prayed for thee, Peter, that thy faith 
fail not, and do thou strengthen thy breth- 
ren. — Wherefore, if we follow the reason- 
ing of true Theology, which is explained 
under the third head, we would grant first 
to Peter and his successors an immovable 
and certain teaching ; but next to the 
Roman Church, whose head and founda- 
tion is Peter with his successors. But I 
notice this also, because if all the Bishops 
at the same time taught false errors, it 
would be necessary, forsooth, for the 
whole Church to be involved in various 
errors : so if the pastor of the Roman 
Church should decree an error contrary to 
the faith, the sheep also would be scat- 
tered by their erring pastor. Finally, the 
testimonies which we have brought for- 
ward prove almost this, that the supreme 
pontiff of the Church, successor of Peter 
and Vicar of Christ, when he pronounces 
de fide, cannot err. 



JOHN MALDONATUS, JESUIT. 



Ego autem rogavi pro te, ut non 
deficiat fides tua. Ostenderat periculum, 
ostendit remedium. Docuerat unde timere, 
docet unde sperare debeat. — Quodque dicit 
Petro, ejus quoque successoribus totique 
Ecclesiae dictum putandum est ; tamque 
certi debemus esse successorum Petri, toti- 



But I have prayed for thee, that thy 
faith fail not. He had shown the danger. 
He shows the remedy. He had taught 
whence one ought to fear, He teaches 
whence one ought to hope. — And what 
He says to Peter, is thought to have been 
said to his successors and the whole 



476 



THE CATHOLIC FAITH. 



usque Ecclesiae fidem non defuturam, 
quart! certi' sumus ejus, cum tentatus est, 
rtdem non defecisse. Itaque recte ex hoc 
loco antiqui, gravesque auctores college- 
runt, Ecclesiae Romanae et successorum 
in ea Petri fidem fore perpetuam. Omnis, 
enim Ecclesiae fides asserebatur in Petro, 
qui Ecclesiae caput futurus erat. — Et tu 
aliquando conversus confirma fratres tuos. 
Hinc demum manifestum est, nee de illo 
solum tempore, quo negavit Petrus, nee de 
ipso solum Petro, sed de omnibus ejus suc- 
cessoribus loqui Christum, Nee enim tem- 
pore passionis caeteros Apostolos Petrus 
confirmavit, et confirmandi alios necessitas 
perpetua futura erat. Itaque in persona 
Petri, omnes Petri successores jubet fratres 
in fide firmare. Quomodo firmare pos- 
sunt, si errare ipsi possunt ? Propterea 
enim Christus pro fide oravit Petri, ne 
deficeret, ut alios confirmare posset, in- 
telligens alios confirmare non posse, si 
ejus fides defecisset. Id etiam significat 
illud aliquando, id est, si quando opus 
erit, si quis aliquando in fide nutabit. 
Quod omne futurum respicit tempus. 
Quamquam ad verbum coitversus referri 
potest, ut sensus sit, et tu cum aliquando 
conversus fueris, fratres tuos confirma. — 
Com. in Luc, T. 2, pp. 335, 336, ed. 
1874, Moguntiae. 



Church ; and we ought to be as sure that 
the faith of the successors of Peter, and of 
the whole Church will not fail, as we are 
sure that his faith did not fail when he 
was tempted. And thus rightly ancient 
and grave authors inferred that the faith 
of the Roman Church and of the success- 
ors of Peter in it, would be perpetual. 
For the whole faith of the Church w^as 
planted in Peter, who was to be the head 
of the Church. — And thou once converted, 
strengthen thy brethren. Hence, indeed, 
it is evident that Christ spoke not con- 
cerning that time only when Peter denied, 
nor concerning Peter himself only, but con- 
cerning all of his successors. For Peter 
did not strengthen the other Apostles in 
the time of the Passion, and the necessity 
of strengthening the others was to be per- 
petual. And thus, in the person of Peter, 
He orders all the successors of Peter to 
strengthen the brethren in the faith. In 
what way are they able to strengthen, if 
they can err ? For on that account Christ 
prayed for Peter's faith, that it should 
not fail, so that he rhig-ht be able to 
strengthen the others, knowing" he would 
not be able to strengthen the others, if his 
faith should fail. The word once shows 
that ; that is, if at any time there should 
be need, if at some time any one should 
waver in faith. All this refers to the 
future. Although it can be referred to 
the word cojtveHed, so that the sense is^: 
and thou when once thou shall be con- 
verted, strengthen thy brethren. 



Century XVII. 

ROBERT BELLARMINE, CARDINAL AND JESUIT 



Prima expositio est Parisiensium, quod 
Dominus hie oraverit pro Ecclesia univer- 
sali, sive pro Petro, ut totius Ecclesiae fig- 
uram gerebat, et hoc impetrasse, ut fides 
Ecclesiae Catholicae numquam deficiat ; 
quae expositio si ita intelligeretur, ut di- 
ceret immediate oratum esse pro capite 
Ecclesiae, et consequenter pro toto cor- 



The first exposition is that of the 
Parisians, that the Lord here prayed for 
the universal Church, or for Peter, as he 
bore the figure of the whole Church, and 
obtained this, that the faith of the Church 
Catholic should never fail ; which exposi- 
tion, if understood to mean that prayer 
was made directly for the head of the 



THE CATHOLIC FAITH. 



47 



pore, quod per caput repraesentatur, vera 
esset, sed non ita ipsi intelligunt. Volunt 
enim pro sola Ecclesia esse oratum. Quae 
expositio falso est. Primo. (^uia Dom- 
inus unam tantum personam designavit. 
dicens bis, Simon, Simon, et addens toties 
pronomen secundae personae, pro te, fides 
tua, et tu, fratres tuos. Quorsum enim 
haec? nisi ut intelligamus aliquid speciale 
Petro a Christo esse impetratum. Se- 
cundo. Quia Dominus coeperat loqui in 
plurali, Sathan expetivit ut cribraret vos, 
deinde mox mutavit formam loquendi, et 
ait, ego autem rogavi pro te ; quare non 
dixit, pro vobis, ut coeperat ? certe si de 
tota Ecclesia loqueretur multo rectius dix- 
isset, rogavi pro vobis. Tertio. Dom- 
inus pro illo rogat. cui ait, et tu aliquando 
conversus : at hoc certe non potest Eccle- 
siae toti convenire, nisi dicamus totam 
Ecclesiam aliquando esse pervertendam 
ut postea iterum convertatur. Quarto. 
Pro illo rogat cui ait, confirma fratres 
tuos : at Ecclesia non habet fratres, quos 
debeat, aut possit confirmare ; qui enim, 
quaeso, possunt Ecciesiae universalis fra- 
tres? nonne omnes fideles filii ejus sunt? 
— De Rom. Pontif. , L. 4, c. 3, Bib. Max. 
Pontif., p. 629, 630. 



Church, and consequently for the whole 
body, which is represented by the head, 
might be true ; but they themselves do not 
understand it so. For they assert that He 
prayed for the Church alone. Which ex- 
position is false. First, because the Lord 
designated one person only, saying twice, 
Simon, Simon, and adding as many times 
the pronoun of the second person, for 
thee, thy faith, and thou, thy brethren. 
For what purpose these things ? except 
that we might understand that something 
special was procured for Peter by Christ. 
Secondly, because the Lord began to speak 
in the plural. Satan hath desired that he 
might sift you ; then directly changed the 
form of speaking, and said, But I have 
prayed for thee ; why did He not say, for 
you, as He had commenced ? Certainly, 
if he had spoken concerning the whole 
Church, much more correctly He would 
have said, I have prayed for you. Thirdly, 
the Lord prays for him to whom He said, 
And thou once converted : but this cer- 
tainly could not apply to the whole 
Church, unless we say that the whole 
Church was at some time to be perverted, 
so that afterwards again she might be 
converted. P'ourthly, He prays for that 
one to whom He said, Strengthen thy 
brethren : but the Church does not have 
brethren, whom she ought or might be 
able to strengthen ; for who are able, I 
pray, to be brethren of the universal 
Church? Are not all the faithful her 
sons ? 



CORNELIUS A LAPIDE, JESUIT. 



Ego autem rogavi (Deum Patrem) 
pro re (quia te destino caput principemque 
Apostolorum et Ecciesiae meae) ut non de- 
ficiat fides tua, qua credis me esse Chris- 
tum, redemptorem et salvatorem mundi. 
Nota Christum hac oratione Petro prae 
certeris Apostolis, duo insignia privilegia 
postulasse et impetrasse. Primum fuit 
personale, ut sciUicet ipse Petrus nunquam 
fidem in Christum amitteret. — Alterum, 



But I have prayed (God the Father) 
for thee (because I destine thee to be the 
head and chief of the Apostles and of My 
Church) that thy faith fail not, by which 
you believe Me to be the Christ, the Re- 
deemer and Saviour of the world. Ob- 
serve that Christ in this prayer asked and 
obtained for Peter two special privileges 
above the other Apostles. The first was 
personal, namely, that Peter himself should 



4/8 



THE CATHOLIC FAITH. 



et certum privilegium fuit commane Petro 
cum omnibus ejus successoribus, ut scili- 
cet ipse et ceteri Pontifices Romani (Romae 
enim Petrus, Christo ita voiente, cathe- 
dram Pontificiam statuit et stabilivit) nun- 
quam publice a fide deficerent, sic ut 
Ecclesiam docerent haeresin vel errorem 
aliquem qui sit contra fidem. — Opus enim 
fuit, ut Christus sapientissima sua provi- 
dentia Ecclesiae suae, quae semper a dia- 
bolo cribratur et tentatur, non tantum 
tempore Petri, sed omni deinceps futuro 
usque ad finem mundi prospiceret de ora- 
culo verae fidei, quod ipsa in omni fidei 
dubio consulere, et a quo in fide instrui et 
confirmari posset : alioqui enim Ecclesia 
in fide posset errare ; quod absit. — In 
Luc. 22, Com. in Scrip. Sac, T. 8, p. 
846. 



never lose faith in Christ. — Another, and 
certain privilege was common to Peter 
with all his successors, namely, that he 
and the other Roman Pontiffs (for Peter, as 
Christ willed, founded and confirmed the 
Pontifical See at Rome), should never 
openly fall from the faith, so as to teach 
the Church heresy or any error contrary 
to the faith. — For it was necessary that 
Christ, by His own most wise providence, 
should provide for His Church, which is 
constantly being sifted and tempted by 
the devil, not only in the time of Peter, 
but at all times henceforth even to the end 
of the world, an oracle of the true faith, 
which she might consult in every doubt of 
faith, and by which she inight be taught 
and confirmed in the faith : for otherwise 
the Church might err in faith ; which God 
forbid I 



This author then goes on to say that the promise was made to 
St. Peter, who, with ah the successive Bishops of Rome, was to be the 
oracle of the Church, and that St. Peter began to be the head of the 
Church after the death of Christ. 



Century XIX. 



KENDRICK, ARCHBISHOP OF ST. LOUIS. 



Praeterea singula verba in ista Chris ti 
ad Petrum allocutione de Petri successori- 
bus intelligi nequeunt quin aliquid max- 
ime absurdi exinde sequi videretur. ' ' Tu 
autem conversus," respiciunt certe con- 
versionem Petri. Si priora verba ; " oravi 
pro te," et posteriora ; " Confirma fratres 
tuos," ad successores Petri coelestem vim, 
et munus transiisse probent, non videtur 
quarenam intermedia verba, " tu autem 
conversus," ad eos etiam pertinere, et ali- 
quali sensu de eis intelligi, non debeant. 
— Concio, in Friedrich's Dociini., I., p. 
200. 



Besides, every word in tlfat address 
of Christ to Peter cannot be understood of 
his successors, otherwise something very 
absurd would seem to follow therefrom. 
" But when thou art converted," cer- 
tainly refers to the conversion of Peter, 
If the former words, " I have prayed for 
thee," and the following, " strengthen 
thy brethren," prove that a heavenly 
power and gift has passed to Peter's 
successors, it does not appear why the in- 
termediate words, "when thou art con- 
verted," should not belong to them also, 
and in some sense be understood of 
them. 



THE CATHOLIC FAITH. 



479 



There was published by Cherbuliez of Paris, in 1870, a work called 
" LTnfaillibilite Papale," by X (Abbe Guettee?), a doctor in theol- 
ogy. It contains the following comment on Luke 22 :3i, 32 : 



Voyons maintenant si les deux autres 
textes cites par Votre Grandeur en faveur 
de I'autorite papale prouvent que Jesus- 
Christ a veritablement etabli cette autor- 
ite dans son Eglise : 

"Simon, Simon, Satan a demande a 
voiis cribler, comme on crible le froment ; 
mais j'ai prie poiw toi, afin que ta foi ne 
defaille point : lors done que tu seras con- 
verti, fortifie tes freres." 

Jesus-Christ s'adresse aux apotres 
dans la personne de Simon, surnomme 
Pierre. II dit que Satan a demande la 
permission de les cribler, c'est-a-dire de 
soumettre leur foi a de rudes expreuves. 
II faut remarquer dans le texte le terme 
vous, en latin 2>os, en grec v/J.Ei'i. Satan 
n'a pas obtenu la permission qu'il deman- 
dait. Les apotres ne perdront pas la foi 
en presence des tentations que leur feront 
eprouver les souffrances et la mort igno- 
qiinieuse de leur Maitre ; Pierre seul, en 
punition de sa presomption, succombera 
et reniera son Maitre par trois fois. Mais, 
grace a une priere speciale du Sauveur, il 
reviendra a resipiscence ; il aura alors un 
grand devoir a I'egard de ses freres scan- 
dalises de sa chute : celui de les fortifier, 
et de reparer, par son zele et sa foi, la 
faute qu'il aura commise. 



On ne concoit vraiment pas comment 
on peut avoir recours a ce passage de 
saint Luc pour etablir le systeme papal. 
II faut remarquer que les paroles cities 
ont ete adressees par Jesus-Christ a saint 
Pierre le jour meme ou il devait le renier, 
et qu'elles ne contiennent que la predic- 
tion de sa chute. — Le texte de I'evangile 
de saint Luc prouverait plutot contre la 
fermete de la foi de saint Pierre qu'en 
faveur de cette fermete ; a plus forte rai- 
son ne peut-on en tirer aucune conse- 
quence en faveur de sa superiorite en 



Let us see now if the tv,-o other texts 
cited by your Lordship in favor of the 
papal authority, prove that Jesus Christ 
truly established that authority in His 
Church : 

"Simon, Simon, Satan has asked to 
sift yoti, like wheat in a sieve ; but I have 
prayed foj- thee, in order that thy faith 
fail not : when once thou art converted, 
strengthen thy brethren." 

Jesus Christ addressed Himself to the 
Apostles in the person of Simon, surnamed 
Peter. He said that satan had asked per- 
mission to sift them, that is to say, to 
overthrow their faith by a severe trial. It 
is necessary to remark in the text the term 
yoti, in Latin vos, in Greek v/u.Eii. Satan 
did not obtain the opportunity which he 
asked for. The Apostles did not lose 
their faith in the presence of temptations 
which were to try them — the suffering and 
ignominious death of their Master ; Peter 
alone, in the punishment for his presump- 
tion, succumbed and denied his Master 
three times. But, by the grace of one 
special prayer of the Saviour, he came 
back by repentance ; he will have then a 
great duty to perform in defence to his 
brethren scandalized by his fall : to 
strengthen them, and to make amends, 
by his zeal and sincerity, for the fault 
which he had committed. 

One does not truly understand in 
what way one is able to have recourse to 
that passage of Saint Luke to estabhsh 
the papal system. It is necessar}' to state 
that the words cited had been addressed 
by Jesus Christ to Saint Peter on the same 
day in which he should deny, and that 
they contain only the prediction of his 
fall. — The text of the Gospel of Saint 
Luke proves rather against the constancy 
of Saint Peter's faith than in its favor ; so 
much the more, that no one is able to de- 
duce from them a conclusion in favor of 



48o 



THE CATHOLIC FAITH. 



matiere de doctrine ou de gouvernement. 
Aussi, les Peres de I'Eglise et les plus 
doctes interpretes des saintes Ecritures 
n'ont-ils jamais songe a lui donner une 
pareille interpretation ; a part les papes 
modernes et leurs partisans, qui veulent a 
tout prix se procurer des preuves, bonnes 
ou mauvaises, personne n'a vu dans les 
paroles citees ci-dessus qu'un avertisse- 
ment donne a Pierre de reparer par sa foi 
le scandale de sa chute et d'affermir les 
autres apotres, que cette chute ne pouvait 
qu'ebrauler. L'obligation d'affermir de- 
coulait de ce scandale ; les mots confirma 
fratres ne sont que la consequence du mot 
convei'sus : si on veut donner aux premiers 
un sens general, pourquoi ne le donnet-on 
pas aussi au second ? II en resulterait 
que, si les successeurs de Pierre ont herite 
de la prerogative de conjirvier leurs freres 
dans la foi, ils auraient aussi herite de 
celle d'avoir besoin de conversion, apres 
avoir renie Jesus-Christ ; nous ne voyons 
pas ce que I'autorite pontificale pourrait y 
gagner. — LTnfail. Pap., Lettres a Mgr. 
Deschamps, pp. 79, 80, 81, 82. 



his superiority in matter of doctrine or of 
government. Moreover, the Fathers of 
the Church and the more learned inter- 
preters of Holy Scripture never dreamed 
of giving it the same interpretation ; aside 
from the modern popes and their partisans, 
who wished to procure for themselves, at 
any price, evidences, good or bad, no one 
has ever seen in the words cited here 
below anything beyond a warning given 
to Peter to repair by his faith the scandal 
of his fall, and to strengthen the other 
Apostles, whom that fall was only able to 
shake. The obligation to strengthen flows 
from that scandal ; the words strengthen 
[thy] brethren are only the consequence of 
the word converted ; if one wishes to give 
to the first a general meaning, why should 
he not likewise give it to the second ? It 
follows that if the successors of Peter have 
inherited the perogative to confirin their 
brethren in the faith, they have likewise 
inherited the other, namely, to have need 
of conversion, after they have denied Jesus 
Christ ; we cannot see bow the pontifical 
authority would have gained by that. 



Section II. 



The supposed Petrine perogative of Infallibility. 



THE CATHOLIC CHURCH. 



An infallible guide in this world would be indeed a desideratum. 
This the Bishops of Rome now claim to be. Now, if the new dogma 
of Papal Infallibility was " divinely revealed," we shall expect to find 
such revelation in the Word of God. If it be found that St. Peter was 
that infallible guide, then, of course, the successors of that Apostle must 
be the same. But if w^e should find no commission from God to sustain 
the doctrine ; no appointment of St. Peter as that infallible guide ; 
St. Peter not acknowledged as possessing it ; not treated in a manner 
becoming a possessor of such a gift ; and, lastly, should fail to discover 
any of St. Peter's ex cathedra utterances, we must then conclude that 
Rome's latest dogma is contrary to the Scriptures. ' 



THE CATHOLIC FAITH. 



481 



Dr. Weninger claims that "the InfalhbiHty of the Pope flows 
altogether from his Primacy" (p. 9); that St. Peter was "invested with 
infahible authority in matters of faith" (p. 19); and that "we naturally 
look for striking incontrovertible evidences to that effect in those pass- 
ages of Holy Writ which record the institution of the Primacy" (lb.). 
The texts cited are those already considered — St. Matt. 16 : 18; 
St. Luke 22:31, 32; St. John 21:15-17. We will only remark that 
Dr. Weninger misquotes the second : 



Dr. Weninger s Version. 

Simon, Simon, behold Satan hath' 
desired to have thee, that he may sift thee 
as wheat. 



Doiiay Version. 

Simon, Simon, behold satan hath 
desired to have you that he may sift you 
as wheat. 



All of the versions give you., not thee ; vos, in Latin; v^eli, in 
Greek. This is significant. The devil wished to sift all of the Apostles, 
and Peter alone was prayed for, as his faith was specially in danger. 
Dr. Weninger thinks, after quoting the above passage, that no one 
"who believes in Christ, will question the Infallibility of Peter." 

SCRIPTURE. 



King James' Version. 

Matt. 16 : 23. But He turned and 
said unto Peter, Get thee behind Me, 
Satan : thou art an offence unto Me : for 
thou savourest not the things that be of 
God, but those that be of men. 

lb. 26 : 34, 35. Jesus said unto him, 
Verily I say unto thee, That this night, 
before the cock crow, thou shalt deny Me 
thrice. 

Peter said unto Him, Though I 
should die with Thee, yet will I not deny 
Thee. 

John 14 : 16, 17, 26. And I will pray 
the Father, and He shall give you [u/ax^] 
another Comforter, that He may abide 
with you forever ; 

Even the Spirit of truth ; Whom the 
world cannot receive, because it seeth 
Him not, neither knoweth Him : but ye 
know him ; for He dwelleth with you, and 
shall be in you. 



Douay Version. 

Matt. 16 : 23. Who turning said to 
Peter : Go behind Me, satan, thou art a 
scandal unto Me : because thou savourest 
not the things that are of God, but the 
things that are of men. 

lb. 26 : 34, 35. Jesus said to him : 
Amen, I say to thee, that in this night 
before the cock crow, thou wilt deny Me 
thrice. 

Peter said to Him : Vea, though I 
should die with Thee, I will not deny 
Thee. 

John 14 : 16, 17, 26. And I will ask 
the Father, and Fie shall give you another 
Paraclete, that He may abide with you 
forever. 

The Spirit of truth. Whom the world 
cannot receive, because it seeth Him not 
nor knoweth Him : but you shall know 
Him ; because He shall abide with you, 
and shall be in you. 



482 



THE CATHOLIC FAITH. 



But the Comforter, Which is the Holy 
Ghost, Whom the Father will send in My 
name, He shall teach you all things, and 
bring all things to your remembrance, 
whatsoever I have said unto you. 

lb. 16 : 13. Howbeit when He, the 
Spirit of truth, is come, He will guide 
you [vjua^l unto all truth ; for He shall 
not speak of Himself ; but whatsoever He 
shall hear, that shall He speak: and He 
will show you things to come. 

lb. 21 : 21, 22. Peter seeing Him 
saith to Jesus, Lord, and what shall this 
man do ? 

Jesus saith unto him. If I will that 
he tarry till I come, what is that to thee ? 
follow thou Me. 

Acts 8 : 14. Now when the Apostles 
which were at Jerusalem heard that Sama- 
ria had received the Word of God, they 
sent unto them Peter and John. 

lb. II : 2, 3. And when Peter was 
come up to Jerusalem, they that were of 
the circumcision contended with him. 

Saying, Thou wentest in to men un- 
circumcised and didst eat with them. 

lb. 15 : 6, 7, 12, 13, 19, 22, 23, 25, 28. 
•And the Apostles and elders came together 
for to consider of this matter. 

And when there had been much dis- 
puting, Peter rose up and said unto them, 
etc. 

Then all the multitude kept silence, 
and gave audience to Barnabas and Paul, 
etc. 

And after they had held their peace, 
James answered saying, etc. 

Wherefore my sentence is, that we 
trouble not them, which from among the 
Gentiles are turned to God : etc. 

Then pleased it the Apostles and 
elders, with the whole Church, to send 
chosen men of their own company to An- 
tioch \\nth Paul and Barnabas ; etc. 

And they wrote letters by them after 
this manner ; The Apostles and elders and 
brethren send greeting, etc. 



But the Paraclete, the Holy Ghost, 
Whom the Father will send in My name, 
He will teach you all things, and bring all 
things to your mind, whatsoever I shall 
have said to you. 

lb. 16 : 13. But when He, the Spirit 
of truth, is come. He will teach you all 
truth. For He shall not speak of Him- 
self : but what things soever He shall 
hear. He shall speak : and the things that 
are to come He shall show you. 

lb. 22 : 21, 22. Him therefore when 
Peter had seen, he saith to Jesus : Lord, 
and what shall this man do ? 

Jesus saith to him : So I will have 
him remain till I come, what is it to thee ? 
follow thou Me. 

Acts 8 : 14. Now when the apostles 
who were in Jerusalem, had heard that 
Samaria had received the word of God : 
They sent unto them Peter and John. 

lb. II : 2, 3. And when Peter was 
come up to Jerusalem., they that were of 
the circumcision contended with him. 

Saying : Why didst thou go in to men 
uncircumcised, and didst eat with them ? 

lb. 15 : 6, 7, 12, 13, ig, 22, 23, 25, 28. 
And the apostles and ancients assembled 
to consider of this matter. 

And w^hen there had been much dis- 
puting, Peter rising up said to them : etc. 

And all the multitude held their 
peace : and they heard Barnabas and Paul 
telling, etc. 

And after they had held their peace, 
James answered, saying : etc. 

For which cause I judge that they, 
who among the gentiles are converted to 
God, etc. 

Then it pleased the apostles and an- 
cients with the whole Church, to choose 
men of their own company, and to send to 
Antioch, etc. 

Writing by their hands. The apos- 
tles and ancients brethren, to the brethren 
of the gentiles, etc. ^ 



THE CATHOLIC FAITH. 



48, 



It seemed good unto us, etc. 

• For it seemed good to the Holy Chost 
and to us, etc. 

Rom. I : II, 15. For I long to see 
you, that I may impart unto you some 
spiritual gift to the end ye may be estab- 
lished ; etc. 

So, as much as in me is, I am ready 
to preach the gospel to you that are at 
Rome also. 

lb. II : iS, 21. Boast not against 
the branches. But if thou boast, thou 
bearest not the root, but the root thee. 

For if God spared not the natural 
branches, take heed lest He also spare not 
thee. 

1 Cor. 12 : 28. And God hath set 
some in the Church, first apostles, sec- 
ondly prophets, thirdly teachers, etc. 

2 Cor. II : 28. Beside those things 
that are without, that which cometh upon 
me daily, the care of all the churches. 

lb. 12 : II. For in nothing am I 
behind the very chiefest apostles, though 
I be nothing. 

Gal. I : 8, 9, 18. But though we, or 
an angel from heaven, preach any other 
gospel unto you than that which we have 
preached unto you, let him be accursed. 

As we said before, so say I now 
again. If any man preach any other gos- 
pel unto you than that ye have received, 
let him be accursed. 

Then after three years I went up to 
Jerusalem to see Peter, and abode with 
him fifteen days. 

lb. 2 : II. But when Peter was come 
to Antioch, I withstood him to the face, 
because he was to be blamed. 



It hath seemed good to us, being 
assembled together', etc. 

For it hath seemed good to the Holy 
Ghost and to us, etc. 

Rom. I : II, 15. For I long to see 
you, that I may impart unto you some 
spiritual grace, etc. 

So (as much as is in me) I am ready 
to preach the gospel to you also that are 
at Rome. 

lb. II : 18, 21. Boast not against 
the branches. But if thou boast : thou 
bearest not the root, but the root thee. 

For if God hath not spared the nat- 
ural branches ; lest perhaps he also spare 
not thee. 

1 Cor. 12 : 28. And God indeed hath 
set some in the Church, first apostles, 
secondly prophets, thirdly doctors, etc. 

2 Cor. II : 28. Besides those things 
which are without : my daily instance, the 
solicitude for all the churches. 

lb. 12 : II. For I have no way come 
short of them that are above measure 
apostles : although I be nothing. 

Gal. I : 8, 9, i8. But though we, or 
an angel from heaven, preach a gospel to 
you besides that which we have preached 
to you, let him be anathema. 

As we said before, so now I. say 
again : If any one preach to you a gospel, 
besides that which you have received, let 
him be anathema. 

Then after three years, I went to 
Jerusalem to see Peter, and I tarried with 
him fifteen days. 

lb. 2 : II, But when Cephas was 
come to Antioch, I withstood him to the 
face, because he was to be blamed. 



lb., 7, 8, 9, 14; Eph. 4:11, 12, 13, 14, 15, 16. 



I Tim. 3 : 15. — The Church of the 
living God, the pillar and ground of the 
truth. 



I Tim. 3 : 15. — The Church of the 
living God, the pillar and ground of the 
truth. 



484 THE CATHOLIC FAITH. 

1 Pet. 5 : i.-Who am also an elder, i Pet. 5 : i.-Who am myself also an 
etc. ^^^"^^'^' ^^^- j 

lb. 3. Neither as being lords over lb. 3. Neither as lording it over the 

God's heritage, etc. clergy, etc. || 

2 Pet I • I Simon Peter a servant 2 Pet. 1 : i. Simon Peter, servant 
and an apostle of Jesus Christ, etc. and apostle of Jesus Chnst, etc. 

Tude 3 Ye should earnestly contend Jude 3.-T0 beseech you to contend^ 

for the faith which was once delivered earnestly for the faith once delivered to 

unto the saints. the saints. 

Rev 21 • 14 And the wall of the Apocalypse of St. John the Apostle 

city had "twelve foundations, and in them 21 : 14. And the wall of the city had 

the names of the twelve apostles of the twelve foundations, and m them, the 



Lamb. 



twelve names of the twelve apostles of 
the Lamb. 



As Roman Catholics have only discovered three texts (already 
cited) in the Gospels on which to rest their pretentious claims of Papal 
Supremacy and Infallibility, there will be no need for us to look for 
more. We must conclude that the Gospels contain no direct commis- 
sion from God in support of Papal Infallibility. 

If St Peter had been the infallible head of the Apostolic College, 
we should expect to find in the Acts some mention of his exercismg 
this prerogative. Dr. Weniiiger finds this in Acts XV., at the Council 
of Jerusalem He says: "We read in the Acts of the Apostles that 
'when there was much disputing,' Peter, rising up, pronounced his. 
iudgment, while all 'the multitude held their peace.' The question! 
was settled ; and James, who, as Bishop of Jerusalem, rose next to sub- 
mit some disciplinary remarks, humbly acquiesced in the decision ot 
Peter " This is only one example of the doctor's numerous misrepres- 
entations. We are of the opinion that if St. Peter had been regarded 
as infallible, no Council would have been summoned. Besides, bt. , 
Peter neither presided nor gave the final judgment. This, St. James I 
did And who wrote the "letters"? The twenty-third verse teUs us J 
that the authors were "the Apostles and elders and brethren.'' From 
the thirty-second verse we see who it was who "confirmed them- 
Tudas and Silas, and not P^fer .' 

There is a verse in the eighth chapter the doctor fails to quote : 
"They sent unto them Peter and John" (ver. 14). Imagine the Pope, 
like Peter being sent on a confirmation tour by the College ot Car- 
dinals ' In regard to this verse, AUnatt, in his " Brief Notes," a small 
pamphlet published by Burns & Gates, says: "From these words 
Protestants conclude that St. Peter could not have been superior to the 



THE CATHOLIC FAITH. " 485 

Other Apostles. This is a very foolish inference ; for * * it is certain 
that a person sent may sometimes be the superior, and be sent precisely 
because he is so : thus a Chancellor may be sent by his University, a 
Bishop by his diocese, etc." (p. 6). But our Lord Himself has said, 
" The servant is not greater than his lord ; neither he that is sent greater 
than he that sent him" (John 13 : 16). 

St. Paul's lapsus calami^ in his Epistle to the Romans, is something 
remarkable — St. Peter's name is not once mentioned. 

In his first Epistle to the Corinthians, St. Paul speaks of those 
whom God has set in the Church, "first Apostles," etc. (12 : 28). To 
reconcile this verse with the modern papal idea of Church government, 
it should read : " First, the infallible Peter and his successors," etc. 
This text Allnatt does not touch upon. 

In regard to Galatians 2:11, 14, Allnatt says: "We remark, first, 
that the ancient fathers regarded what is here related by St. Paul, not 
as any disparagement of St. Peter's supremacy, but simply as an act of 
holy boldness in St. Paul, in thus reprehending St. Peter's inconsistent 
conduct, and of holy humility in St. Peter, in submitting to be thus 
corrected by one who had so recently been called to the Apostolate. 
* * * In point of fact, the text does not disprove St. Peter's ' infal- 
libility' (understood as- [Roman] Catholics understand it), either as 
Apostle or as Pope"; as the error was "by no means an error in teach- 
ing, or commanding what was absolutely unlawful for Christians to 
practice" (pp. 8, 9). But Gerson, on the other hand, sa3's : 

Sequeretur secundo, quod Paulus egis- It follows, secondly, that Paul acted 

set contra Jus divinum et humanum, dum contrary to the divine Law and the human, 

restitit Petro in faciem hoc est, publice, et when he withstood Peter to the face, that 

coram Ecclesiae congregatione, sicut ha- is, publicly and before the congregation 

betur ad Galat. II. Haec enim resistentia of the Church, just as it is related in Gala- 

Pauli, non fuit minor provocatio contra tians II. For this resistance of Paul's 

Petrum, quam fuisset appellatio ad Eccle- was not less a challenging to Peter, than 

siam, immo fuit aequivalenter appellatio. it was an appeal to the Church — indeed, 

Unde et si Petrus desistere noluisset, fuis- it was equal to an appeal. Llence, if 

set ab Ecclesia condemnandus. — Tract. Peter had resisted, he would have been 

Quomodo, Op., T. 2, col. 304, A. condemned by the Church. 



The question naturally arises : Are we to regard St. Peter's Epistles 
as ex cathedra utterances ? If not, then none of his ex cathedra utter- 
ances are producible, and St. Peter himself laid no claim to infallibility. 
We doubt if a modern Pope of Rome would have been equally as 
silent. 



486 THE CATHOLIC FAITH. 

Section III. 

Rome's New Dogma at the Bar of History. 

THE CATHOLIC CHURCH. 

Roman Catholics are very fond of asserting that communion with 
the See of Rome is the only test of Catholic unity, and that whoever is 
separated from that communion is .cut off from the Catholic Church. 
Of course, if this is true, it follows that the Pope should be invested 
with supreme and absolute power over the whole Church, and, more- 
over, be infallible. The infallibility would insure to Romanists freedom 
from error, and, we might add, would reduce their creed to a single 
clause — "I believe all the Pope teaches." 

Now, if Pius IX. was infallible, it is but a natural inference that 
his predecessors were such. We are of an opinion that Papal Infalli- 
bility should have been the very first dogma declared ; then when the 
Church — we beg pardon, the Pope — decided other doctrines, the faith- 
ful would then have known that they were true. But it was due to the 
enlightenment of the nineteenth century that Roman Catholics were 
absolutely certain that their Pope was infallible. 

If St. Peter transmitted his supposed prerogative of infallibility to 
the Bishops of Rome, we should expect to find some historical evidence 
that matters of faith and morals were referred to, and settled by, the 
Bishops of Rome, as being, when speaking ex cathedra, the infallible 
mouth-piece of the Church. If this has been the case, we ought to 
find at Rome a long list of eminent Fathers and Doctors declaring, as 
Popes, the faith unto the faithful, putting down heresies, deciding 
difficult questions, and the like. 

Century I. 

CLEMENT, BISHOP OF ROME. 

7i? eHxXr]6ia rov Qeov r/ TCapoiu- The Church of God which sojourneth 

ov6a 'Poojj.r^r, ry EKuXyditX- rov ©sov at Rome, to the Church of God which 

rf/ TtapoiKovdg KopivBov, k. r. X. — sojourneth at Corinth, etc. 
Ep. ad Corin., I., ed. Jacob., pp. 2, 4. 

Oi ixEydXoi 8ixoc rcSr /ninpcSy ov The great without the small and the 

Svvarrai eivai, ovrt OL juiHpoi dixa small without the great cannot exist; a 

rc2r jnej^aXoov • dvyxpadi'^ rz? edrir certain mixture is in all things, and from 

Ev 7toc6i, Hcxi ev rovTOL<i jp^^z?. Ad- thence their use. Let our body be to us 

fdoofiEv TO 6&)jua rjfj.(Sv 7) KEcpaXif for an example ; the head is nothing with- 

(5z^a rc^v Ttodwr ovSev sdrtr, ovrao'i out the feet, nor the feet without the head ; 

ovSe 01 Ttodsi dixa. rrj'i mqjaXrj'i' rd the smallest members of our body, more- 



THE CATHOLIC FAITH. 48/ 

de eX.(XX^(^Ta f-isXij rov doo/uxroi over, are necessary and useful to the whole 

r)ju(^y dvaxHaia uai evxpf?^^^ ^^' body, and all unite and work with har- 

6iv oA-O) rcj dojjuari' dXA.d Ttdvra monious obedience for the preservation of 

dvjUTtvEl, nai vito\Ta]y^ fiia. jpT/raz the whole body. 
£^? TO doj'CsdOai 0A.0V TO dcS/^icx. — lb., 
c. 37, p. 136. 

Clemens Jacobo Domino, et Episco- Clement to his Lord James, and the 

porum Episcopo. — Ep. ad Jacob, (opus Bishop of Bishops, 
spurium), p. 617, T. I, Cotel. 

The Epistle of Clement was not a pastoral from him as Bishop of 
Rome. His name is not mentioned in it, or his office indicated. No 
mention is made of any legal right to control any Church or Churches, 
or to decide matters of faith. " The prerogative of the Holy See, as 
being the Supreme Tribunal in the Church of Christ, was exercised by 
the Vicar of Christ even during the lifetime of St. John the Evangelist. 
The Corinthians, being involved in disputes which threatened to rend 
the unity of their infant Church, addressed themselves to Pope Clement 
at Rome. And why should they apply to him for a definite solution of 
their difficulties ? Why lay their complaints before a foreign tribunal ? 
* * * We see but one plausible explanation : they knew full well 
that the successor of St. Peter is the ordinary Supreme Judge in matters 
of faith and discipline." — Dr. Weninger, Infallible Authority of the 
Pope, pp. 176, 177. 

We should like the doctor to account for the plural number being 
used throughout the Epistle ; for the expression, " The Church of God 
which sojourneth at Rome "; for the fact that the existence of the Epistle 
was forgotten at Rome, but in the East found a place sometimes even 
in the Canon of the New Testament, and was publicly read in the 
churches. Rome herself did not even regard it as official. 

Century II. 

IGNATIUS, BISHOP OF ANTIOCH. 

"Djdnep ovr 6 Kvpioi dvsv rov As, therefore, the Lord did nothing 

Ilarpoi ovdav ETtoirjdEv, rjroDfxero<3 apart from the Father, being united to 

^y, ovTE di savrov, ovte did rcSr Him, neither by Himself nor by the Apos- 

dTtodroA-Gor, ovroo'i jj.7}dE vjueH dvEV ties, so neither do ye anything without the 

rov ETttdHOTtov nai rc^v TtpEdfivzE- Bishop or Presbyters. 
poor jj.r]dEv npdddEZE. — Ep. ad jNIagn., 
c. 7, ed. Jacob., pp. 334, 336. 

^vXdzTEdbE ovr rol<i roiovroiS. Guard yourselves, therefore, against 

Tovro dk kdrai vjiiiv juij (pvdiovuE- such as these. Moreover, this will happen 

roi^, xai ovdiv dxoopidrot'i Geov to you if ye be not puffed up, and separate 



488 



THE CATHOLIC FAITH. 



'b/6ov Xpi6rov, uai rov enidKoTtov, 
Kai Twr diarayjj.dTGOv ra)y 0.7106- 
toXgov. 'O tyro's Ovdiadrr/piov gov, 
HcxQapoi t6riv tour e6tiv , 6 X&3/3Z? 
tTtidK'jTtov xai 7tpi-d/JvT8piov Kai 
diaxovov 7tpd.66Gov vi, ovto'i ov 
xaBapoi Ednr r^ dvvEidr/df.i. — Ep. 
ad Trail., c. 7, lb., p. 366. 

'SnovdcxdcxTE ovv iJ.ia Evxocpid- 
ria x/j^tJGcK • jj-ia yap ddp^ rov 
Kvpiov rjf-iwv ^Idov Xpidrov, Kai ev 
Ttorrjpiov eii hvaodiv rov a'tjiaroi 
avrov ■ sv Bvdiadrr/piov, qH eii 
kftldKOTto'^, a/ia roj Ttpadfjvrepicp, 
Kai diaKoroii ro^i dwdoviai's /aov, 
'iva o tdv TCpdddTjre Kara. Qe')y 
Ttp'lddy]rE. — Ep. ad Philadel., c. 4, lb., 
p. 422. 

To Se HvEvjLia EKTJpvddEv, Xe- 
yoDv rdds' " Xaopi'^ rov emdKOTtov 
in-jdEv TtoiElrE.'' — Id., c. 7,Tb., p. 428. 

IldvrE'S rcS kitidKonop olkoXov- 
bEirE, wi 'l?/dov<^ Xpidroi roj liar pi- 
Kai Tcp TtpEd/jvrEpioD ft3? tot's ditod- 
roXoii- rod's 8k diaKorovs tvrpe- 
TtEdBE, &3? Qeov £vroX7]v. Mt/SeH 
XGopir rov ETtidKOTtov ri TTpaddEroo 
rcSr dvTjKovroov Ei'i rr/v tKKX7]diav . 
'EKELvrj jiEfjaia Evxocpi-dria TfyEidQao, 
fj vito rov ETtodKOTtov ovda, rj op dv 
avro'i ETtirpeip-^. — 'Oitov dv q^avg 6 

EltidK Olio's, EKEi TO TtXijfio's EdTGO, 

cZdTtEp oTtov dv ^/ Xpidro's ''h/dov's, 
ekeT rj KahoXiKj) EKKXijdia. — Ep. ad 
Smyrn., c. 8, lb., pp. 462, 464. 

'0 riflcSv ETtidKOTtov VTtO &EOV 

TEviurfrai • 6 XdBpa ETtidKOTtov ri 
Ttpdddoov roj 8iafj6X(s3 XarpEvEi. — 
lb., c. 9, p. 466. 



not from our God Jesus Christ and the 
Bishop, and the commandments of the 
Apostles. He who is within the altar is 
pure ; he who is truly without the altar, is 
not pure ; that is, he who without the 
Bishop and the Presbytery and the Deacon 
doeth anything, that one is not pure in his 
conscience. 

Be diligent, therefore, to use one 
Eucharist, for there is one flesh of our 
Lord Jesus Christ, and one cup for ujiion 
with His blood ; one altar, even as there 
is one Bishop, together with the Presby- 
tery and the Deacons, who are my fellow- 
servants, to the end that whatever ye do, 
ye may do it according unto God. 



But the Spirit preached, saying these 
things : Do nothing apart from the Bishop, 
etc. 

Do ye all follow the Bishop as Jesus 
Christ doth the Father ; and the Presby- 
ters, as the xApostles : moreover, have re- 
spect unto the Deacons, as unto the com- 
mandment of God. Let no one without 
the Bishop do any of the things that ap- 
pertain to the Church. Let that Eucha- 
rist be regarded as valid which is made 
under the Bishop, or by him to whom he 
has entrusted it. — Wherever the Bishop 
appear, there let the multitude be : even 
as wherever Christ Jesus is, there is the 
Catholic Church. 

The one honoring the Bishop, is 
honored by God ; the one doing anything 
without the knowledge of the Bishop, 
serveth the devil. 



This author, a most positive teacher on episcopacy, knew nothing 
of "Appeals to Rome." It is "Peter and Paul" that "issue command- 
ments unto" the Romans (Ep. ad Rom., c. 4). It is the Bishop who 
"sits in the place of God" (Ep. ad Magnes., c. 6), not the Pope of 
Rome, the Supreme Pontiff, the Infallible AMcar, etc., ad nauseam. Yet 
Dr. ^Veninger finds in this author's writings this remarkable statement : 
St. Ignatius "states, in his letter to the Romans, that the doctrinal 



THE CATHOLIC FAITH. 



489 



decisions of the successors of St. Peter are authoritative" (p. t,t,). But 
we have not been able to find such a statement in the genuine epistle of 
St. Ignatius to the Romans, nor did we find in that same epistle any 
mention of the Bishop of Rome. 

IRENAEUS, BISHOP OF LYONS. 



Ecclesia enim per universum orbem 
usque ad fines terrae seminata, et ab apos- 
tolis et a discipulis eorum accepit earn 
fidem, etc. — Ecclesia universa unam et 
eamdem fidem habeat in universe mun- 
do, quemadmodum praediximus. — Contra 
Haeres., L. i, c. 10, col. 550, § i, and 
col. 559, § 3, Pat. Gr. T. 7. 



For the Church, dispersed throughout 
the whole world, even to the ends of the 
earth, has received both from the Apostles 
and their disciples this faith, etc. — The 
Catholic Church possesses one and the 
same faith throughout the whole world, as 
we have already said. 



It may be well, yet perhaps unnecessary, to add that Papal Infalli- 
bility formed no part of "the same faith." 



Bed quoniam valde longum est in hoc 
tali volumine omnium Ecclesiarum enu- 
merare successiones, maximae et antiquis- 
simae, et omnibus cognitae, a gloriosissi- 
mis duobus apostolis Petro et Paulo Ro- 
mae fundatae et constitutae Ecclesiae, eam 
quam habet ab apostoHs traditionem, et 
annuntiatam hominibus fidem, per succes- 
siones episcoporum pervenientem usque 
ad nos indicantes, confundimus omnes 
eos, qui quoquo modo, vel per sibi placen- 
tia, vel vanam gloriam, vel per caecitatem 
et malam sententiam, praeterquam oportet 
colligunt. xAd hanc enim Ecclesiam prop- 
ter potentiorem principalitatem, necesse 
est omnem convenire Ecclesiam, hoc est, 
eos qui sunt undique fideles in qua semper 
ab his, qui sunt undique, conservata est ea 
quae est ab apostolis traditio. — Id., L. 3, 
c. 3, col. 848, 849, § 2, lb. 



But as it would be a very long task 
to enumerate, in such a volume as this, 
the successions of all the churches ; point- 
ing out that tradition which the greatest 
and most ancient, and universally known. 
Church of Rome — founded and consti- 
tuted by the two most glorious Apostles 
Peter and Paul — derives from the Apos- 
tles, and that faith announced to all men, 
which through the succession of (her) 
bishops has come down to us, we con- 
found all those who in any way, whether 
through self-complacency or vain-glory, or 
blindness and perverse opinion, assemble 
otherwise than as behooveth them. For 
to this Church, on account of more potent 
principality, it is necessary that every 
Church, that is, those who are on every 
side faithful, resort, in which (Church) 
ever, by those who are on every side, has 
been preserved that tradition which is from 
Apostles. — Berrington and Kirk's " Faith 
of Catholics," Capel's edition, vol. i, p. 
248. 



We have given a full extract, as Dr. Weninger gives only a part 
and that wrongly. " Omnes a Romana Ecclesia necesse est pendeant, 
tamquam a fonte et capite ; that is, All the Churches must depend on 



490 THE CATHOLIC FAITH. 

the Church of Rome as on their source and head. This precedence in 
ecclesiastical matters, acknowledged at so early a date, can be ascribed 
to nothing but the supremacy of St. Peter, who fixed his residence at 
Rome, and by his prerogative of Infallibility, made it the incorruptible 
channel of Apostolic tradition" (p. 34). He then quotes "ad hanc 
enim," etc., almost word for word. Then on the next page says : 
'"If one remain firm in our allegiance to the See of Peter,' pro- 
ceeds the Saint, 'we shall easily disconcert the malice of those who, 
either through conceitedness or bad faith, broach new-fangled theories, 
at variance with sound doctrine.'" Then he gives the Latin, com- 
mencing with "Confundimus omnes," and ending with ''oportet col- 
ligunt," as in the above passage, and refers this to the fifth book of 
Heresies. 

The original Greek words of Irenaeus are lost, but it is most prob- 
able that " necesse est" represents dvdyur] and not del, and means a 
natural necessity, not a moral obligation. (Gieseler, Kirchengesch, I., 
1 75"! 7 7-) Compare St. Matt, xviii. 7 : 



— ''Avdyyir} yap kdriv iASslr rd For it is necessary that offences should 

dHavSaXa. come. 



St. Irenaeus refuted heretics by an appeal to the witness of the 
whole Catholic Church, and selected, as an exponent of that testimony, 
the Church of Rome, as it was well known that that Church had been 
founded by Apostles. By his appeal to the Church of Rome — Irenaeus 
knew better than to call it the Catholic Church — he showed that all 
churches not only must have agreed with her, but she must have agreed 
with them. It is to be noted that " Peter and Paul " were the founders 
of that Church. Now, if the Bishops of Rome had been infallible, 
Irenaeus need not have troubled himself to have written his work on 
Heresies, for all heresies could have been referred to the Roman infal- 
lible tribunal. 



Quid enim? Et si de aliqua modica For how is it? If there should be a 

quaestione disceptatio esset, nonne opor- dispute concerning- some important ques- 

teret in antiquissimas recurrere Ecclesias, tion, ought we not have recourse to the 

in quibus apostoli conversati sunt, et ab most ancient churches, in which the Apos- 

eis de praesenti quaestione sumere quod ties held intercourse, and from them to 

certum et re liquidum est? Quid autem si learn what is certain and clear in regard 

neque apostoli quidem Scripturas reliquis- to the present question ? But how would 

sent nobis, nonne oportebat ordinem sequi it be if the Apostles indeed had not left us 

traditionis, quam tradiderunt iis quibus writings ? ought we not then to follow the 



THE CATHOLIC FAITH. 



49 



committebant Ecclesias. — lb., c. 4, col. 
855. ^ I- 

Quapropter plus laborabat, qui in 
gentes apostolatum acceperat quam qui in 
circumcisione praeconabant Filium Dei. — 
lb., L. 4, c. 24, § 2, col. 1050. 

Quapropter eis qui in Ecclesia sunt, 
presbyteris .obauclire oportet, his qui suc- 
cessionem habent ab apostolis, sicut os- 
tendimus; qui cum episcopatus successione 
charisma veritatis certum, secundum pla- 
citum Patris acceperunt. — Ab omnibus 
igitur talibus absistere oportet ; adhaerere 
vero his qui et apostolorum, sicut prae- 
di.ximus, doctrinam custodiunt, et cum 
presbyterii ordine sermonem sanum, et 
conversationem sine offensa praestant, ad 
confirmationem et . correptionem reliquo- 
rum. — Ubi igitur charismata Domini pos- 
ita sunt, ibi discere oportet veritatem, 
apud quos est ea quae est ab apostolis 
Ecclesiae successio, et id quod est sanum 
et irreprobabile conversationis, et inadul- 
teratum et incorruptibile sermonis constat. 
— lb., L. 4, c. 26, col. 1053, 1054, g 2; 
col. 1054, 1055, ^ 4; col. 1056, ^ 5. 



course of the tradition which they handed 
down to those to whom they committed 
the churches ? 

Wherefore he, who had received the 
apostolate to the (^entiles, labored more 
than those who preached the Son of God 
among them of the circumcision. 

Wherefore we ought to obey those 
presbyters who are in the Church, those 
who have the succession from the Apos- 
tles, as we have shown ; tliose who, with 
the succession of the episcopate, have re- 
ceived the certain gift of truth, according 
to the determination of the Father. — From 
all those, therefore, we ought to abstain, 
but to adhere to those who", as we have 
said, guard the doctrine of the Apostles 
and with the order of priesthood display 
sound speech and blameless conduct for 
the confirmation and correction of the rest. 
— Where, therefore, the gifts of the Lord 
have been placed, there we ought to learn 
the truth, [from those] among whom is 
that succession of the Church, which is 
from the Apostles, and among whom ex- 
ists that which is sound and blameless in 
conduct, and unadulterated and incorrupt 
in speech. 



In the Easter controversy, Victor I., Bishop of Rome, was inclined 
to encroach on the freedom of other national churches. Irenaeus 
protested and addressed to A^ictor a letter, only a fragment of which 
remains : 



Kal 01 TtpO ^GJTT^pO^ TrpEd/JVTS- 

poi 01 7tpo6rdvrE^ r7]i ^EnnX.r]6ia<^., 77? 
vvv dqjijyrj, "'Avinrjrov Xeyo}.iev xai 
niov , ^Hyivov TE Hcxl TsA-Edcpopov, 
xai !Zv6rov, ovre avroi tTrjprj6av, 

OVTE TOli flET- avrOVi kltEVpETtOV , 

xai ovdsv eXavTov avroi /.ir) r?/- 

pOVVTEi, Eipr/VEVOV TOi? CCItO T(2v 

TCapoiKK^y, av ah errjpElre, epxo- 
l-iivoii 7tp6<i avrov<. — Kai zov jia- 
xapiov noXvKixpnov k-nidrf/ur/dav- 
ro<^ r^ Pojj.irj kiti 'AvixrjroVf xai Ttepi 
aXXcov rivcSv /xixpa 6x6vrE^ Ttpoc 
(x.XXj]Xovi EvSv<; EiprjVEvdav • Ttepi 
rovrov zov xecpaXaiov jiir) cpiXeiJi6- 



And those presbyters governing the 
Church before Soter, over which you now 
preside, we mean Anicetus and Pius, 
Hyginus with Teleophorus, and Xystus, 
neither did they themselves observe it, nor 
did they permit those after them [to ob- 
serve it], and although not observing it 
they were not the less in peace with those 
from neighboring churches, in which it 
was observed, when they came to them. — 
And when the blessed Polycarp went to 
Rome in the time of Anicetus, and having 
a slight difference among themselves con- 
cerning certain other matters, they imme- 
diately were reconciled, not disputing with 



492 



THE CATHOLIC FAITH. 



each other on this head. For neither was 
Anicetus able to persuade Polycarp to ob- 
serve it, since he had always observed it 
with John, the disciple of our Lord, and 
the rest of the Apostles with whom he 
associated. Nor did Polycarp persuade 
Anicetus, who said he was bound to main- 
tain the practice of the presbyters before 
him. 



Tr/6arTE<i kavrov's. Ovze ydp 6 
''Avinr^To'i rov UoXvuaftTtov Ttsidai 
edvvdro firi rijpEiv, dra fxira ''loadv- 
vov rov juaQr/Tov Kvpiov rf/j.cSv, nai 
TcSv XoiTCoor dnodroTioav oh 6vrdt£- 
rpiibEv , del rEtr]prin6ra ovre juijv o 
UoXvHapTCoi rov ^AviKrjrov sTtsids 
Trfpeiv, Xeyovra rrjv 6vvr)HEiav 
TcSv Ttpo avrov TtpEdfivrepGoy oq^Ei- 
Xeiv HazexBir. — Frag. Epist. ad Vic- 
torem Papam Romanum, ex Euseb., H.E., 
L. 5, c. 24, col. 505, 508, ABA., Pat. Gr. 
T. 20. 



Du Pin, the learned doctor of the Sorbonne, gives the same account 
in his " Ecclesiastical History" (p. 44, third London edition). But right 
in the face of this, Dr. Weninger claims that Polycarp went to Rome 
" to learn from Pope St. Victor what rule he was to follow in fixing the 
time for the celebration of Easter. Such a journey, undertaken by one 
of the oldest Bishops of the Church, evinces his solicitude to draw the 
waters of truth from their fountain source" (p. 34). We give this 
extract so as to show one of the many deceitful methods employed by 
Roman controversalists. 



TERTULLIAN, PRIEST OF CARTHAGE. 



— Dehinc in orbem profecti eamdem 
doctrinam ejusdem fidei nationibus pro- 
mulgaverunt, et proinde Ecclesias apud 
unamquamque civitatem condiderunt, a 
quibus traducem fidei et semina doctrinae, 
ceterae exinde Ecclesiae mutuatae sunt, 
et quotidie mutuantur ut Ecclesiae fiant : 
ac per hoc et ipsae apostolicae deputan- 
tur ut soboles apostolicarum Ecclesiarum. 
Omne genus ad originem suam censeatur 
necesse est. Itaque tot ac tantae Ecclesiae, 
una est ilia ab apostolis prima, ex qua 
omnes. Sic omnes prima, et apostolicae, 
dum una omnes probant unitatem ; dum 
est illis communicatio pacis, et appellatio 
f raternitatis, et contesseratio hospitalitatis : 
quae jura non alia ratio regit, quam ejus- 
dem "sacramenti una traditio. — De Prae- 
scrip. Haer., c. 20, AB., col. 37, T. 2, 
Pat. Lat. T. 2. 



Thence going forth into the world, 
they preached the same doctrine of the 
same faith to the Gentiles, and then they 
founded churches in every city, one after 
another, from which the tradition of faith 
and seeds of doctrine, whence the other 
Churches are derived, and daily are bor- 
rowing, that they may become churches : 
and on this account also they are deemed 
apostolic, as being the offspring of apos- 
tolic Churches. It is necessary that every 
sort of thing should revert to its original 
for its origin. And thus the Churches, so 
many and so great, (comprise) but that 
one primitive (church) from the Apostles, 
from which all (spring). Thus all are 
primitive, and all apostolic, while they are 
proved to be one in unity, by their peace- 
ful communion and title of brotherhood, 
and bond of hospitality, which no other 
rule directs, than the one tradition of the 
self-same myster}'. 



THE CATHOLIC FAITH. 



493 



Si haec ita sunt, constat proinde 
omnem doctrinam quae cum illis Eccle- 
siis apostolicis, matricibus et orig-inalibus 
fidei, conspiret, veritate deputandam, sine 
dubio tenentem quod Ecclesiae ab apos- 
tolis, apostoli a Christo, Christus a Deo 
accepit ; reliquam vero omnem doctrinam 
de mendacio praejudicandam, quae sapiat 
contra veritatem Ecclesiarum, et aposto- 
lorum, et Christi, et Dei. Superest ergo 
uti demonstremus, an haec nostra doc- 
trina, cujus regulam supra edidimus, de 
apostolorum traditione censeatur, et hoc 
ipso, an caeterae de mendacio veniant. 
Communicamus cum Ecclesiis apostolicis, 
quod nulli doctrina diversa : hoc est testi- 
monium veritatis. — Id., c. 21, BC, col. 
38, lb. 



Latuit aliquid Petrum aedificandae 
Ecclesiae petram dictum, claves regni coe- 
lorum consecutum, et solvendi et aliigandi 
in coelis et in terris potestatem ? Latuit et 
Joannem aliquid dilectissimum Domino, 
pectori ejus incubantem cui soli Dominus 
Judam traditorem praemonstravit quem 
loco suo filium Mariae demandavit? — Id., 
c. 22, BA., col. 39, 40, lb. 



— Tamen doceant, ex eo quod alle- 
gant Petrum a Paulo reprehensum, aliam 
Evangelii formam a Paulo superductam, 
citra eam quam praemiserat Petrus et cae- 
teri. Quin, demutatus in praedicatorem 
de persecutore, deducitur ad fratres a fra- 
tribus, ut unus ex fratribus, et ad illos ab 
illis qui ab apostolis fidem induerant. 
Dehinc, sicut ipse enarrat, ascendit Hieros- 
olyma cognoscendi Petri causa, ex officio 
et jure scilicet ejusdem fidei et praedica- 
tionis. — Itaque et dexteram ei dederunt, 
signum concordiae et convenientiae ; et 
inter se distributionem officii ordinaverunt, 
non separationem Evangelii : nee ut aliud 
alter, sed ut aliis alter praedicaret, Petrus 



If these things are so, in like manner 
it is manifest that all doctrine, which 
agrees with those apostolic churches, the 
moulds and original sources of the faith, 
must be reckoned for truth, as containing, 
without doubt, that which the churches 
received from the Apostles, the Apostles 
from Christ, Christ from God : whereas 
all remaining doctrine, which savors of 
contrariety to the truth of the churches 
and of the Apostles, and of Christ and of 
God, must be prejudged as false. It re- 
mains, therefore that we demonstrate 
whether our doctrine, the rule of which 
we have given above, has its origin in the 
tradition of the Apostles, and whether other 
doctrines do not ipso facto proceed from 
falsehood. We hold communion with the 
apostolic churches, because (our) doctrine 
does not differ at all (from theirs, and) 
this is (our) witness of truth. 

Was anything concealed from Peter, 
called the rock on whom the Church is 
built, who obtained the keys of the king- 
dom of heaven and power of loosing and 
binding in heaven and on earth ? Was 
anything concealed from John, the Lord's 
most beloved, who used to lean on His 
breast, to whom alone the Lord pointed 
out the traitor Judas ; whom He com- 
mended to Mary as a son in His own 
place ? 

Yet they should show from that, which 
they allege of Peter's being rebuked by 
Paul, that another form of the Gospel was 
added by Paul, contrary to that which 
Peter and the rest had set forth. But 
having been converted from a persecutor 
to a preacher, he is introduced to brethren 
by brethren, as one of the brethren, and to 
those by them who had put on faith from 
the Apostles. Then, just as he himself 
narrates, he went up to Jerusalem for the 
sake of becoming acquainted with Peter, 
on account of his office and, no doubt, by 
a right of a common faith and preaching. 
— Accordingly, they gave him also the 
right hand as a sign of union and agree- 



494 



THE CATHOLIC FAITH. 



in Circumcisionem, Paulus in Nationes. 
Caeterum, si reprehensus est Petrus, quod 
cum convixisset ethnicis, postea se a con- 
victu eorum separabat personarum re- 
spectu, utique conversationis fuit vitium, 
non praedicationis. — Id., c. 23, BCA., col. 
41, 42, lb. 



Age nunc, omnes erraverint ; decep- 
tiis sit Apostolus de testimonio reddendo 
quibusdam ; nullam respexerit Spiritus 
sanctus ut earn in veritatem deducerit, ad 
hoc missus a Christo, ad hoc postulatus de 
Patre, ut esset doctor veritatis ; neglexerit 
officium Dei villicus, Christi vicarius, sin- 
ens Ecclesias aliter interim inteUigere, 
aliter credere, quam ipse per apostolos 
praedicabat : ecquid verisimile est, ut tot 
ac tantae in unam fidem erraverint? — Id., 
c. 28, A., col. 47, lb. 



Videamus quod lac a Paulo Corinthii 
hauserint ; ad quam regulam Galatae sint 
recorrecti ; quid legant Philippenses, Thes- 
salonicenses, Ephesii ; quid etiam Romani 
de proximo sonent, quibus Evangelium et 
Petrus et Paulus sanguine quoque suo 
signatum reliquerunt. — Adv. ?\Iarc., L. 4, 
c. 5, C, col. 395, lb. 

His fere compendiis utimur, cum de 
Evangelii fide adversus haereticos exper- 
imur, defendentibus et temporum ordinem 
posteritati falsariorum praescribentem, et 
auctoritatem Ecclesiarum traditioni apos- 
tolorum patrocinantem : quia Veritas fal- 
sum praecedat necesse est, et ab eis pro- 
cedat, a quibus tradita est. — Id., A., col. 
397, lb. 



ment : and among themselves they ar- 
ranged a distribution of office, not a diver- 
sity of Gospel, not that one should preach 
one (Gospel) and another another, but the. 
(same) to different persons, Peter to the 
circumcision, Paul to the Gentiles. . For- 
asmuch, then, as Peter was rebuked be- 
cause, since he had lived with the Gen- 
tiles, he afterwards began to separate 
himself from their company on account of 
respect of persons, the fault was surely 
one of conversation, not of preaching. 

Come, now, suppose all have erred ; 
that even the Apostle was mistaken con- 
cerning the giving of his testimony to cer- 
tain ones ; that the Holy Spirit had no 
such respect to any (church) as to have 
led it into the truth ; for this sent by 
Christ, for this asked from the Father, 
that He should be the teacher of truth : 
(suppose) that He, the Steward of (jod, 
the Vicar of Christ, neglected His office, 
suffering the Churches for a time to under- 
stand dift'erently, to believe differently, 
than He Himself was preaching through 
the Apostles. Of a truth, is it likely that 
so many and so great (churches) should 
have gone astray into the same faith ? 

Let us see what milk the Corinthians 
drank from Paul ; to what (rule of faith) 
the Gentiles were brought for correction ; 
what the Philippians, the Thessalonians, 
the Ephesian read (by it); what utterance 
also the Romans gave, so near (to the 
Apostles), to whom Peter and Paul be- 
queathed the Gospel sealed with their own 
blood. 

Almost such short discourses we use 
when we take up arms against heretics for 
the faith of the Gospel, maintaining both 
that order of periods, which rules that a 
late date is a mark of forgers,* and the 
authority of the Churches which defends 
the tradition of the Apostles : because it is 
necessary that truth should precede the 
forgery, and proceed from those by whom 
it has been handed down. 



THE CATHOLIC FAITH. 



495 



Adversus banc nonne dissimulare po- 
tuissem ? Audio etfem edictum esse pro- 
positum, et quidem peremptorium, Ponti- 
fex scilicet maximus, quod est episcopus 
episcoporum, edicit : ' Ego et moechiae 
et fornicationis delicta, poenitentia functis 
dimitto.' O edictum, cui ascribi non 
poterit, Eonum factum ! — Ue Pudic, c. i, 
col. gSo, gSi, Pars 2, lb. 



In opposition to this (modesty), could 
I not have acted the dissembler ? I hear 
that there has even been an edict set forth, 
and a peremptory one, too. The Pontifex 
Maximus, forsooth, the bishop of bishops, 
declares: "I remit, to such as have dis- 
charged (the requirement of) repentance, 
the sins both of adultery and of fornica- 
tion." O edict, on which cannot be in- 
scribed : " Good deed ! " 



Dr. Weninger finds in this passage an argument for the infallible 
authority of the Pope, but suppresses the last portion. How TertuUian 
could have called the Pope's utterance, if he regarded that individual as 
infallible, an edict upon which could not be inscribed the words, " Good 
deed," we cannot conceive. But TertuUian wrote in irony, using a 
heathen epithet, Pontifex Maximus. The term Pontiff, instead of re- 
ferring exclusively to the Pope of Rome, has- been applied to other 
Bishops. 



Pontius, the Deacon. — Quid inter 
haec egerit Christi et Dei Pontifex, qui 
Pontifices mundi hujus tanto plus pietate, 
quanto religionis veritate praecesserat, see-' 
lus est praeterire. — Vita Cypriani, apud 
op. Cypr., T. i, p. i. 

Paulinus. — Tunc vere sibi summus 
Christi pontifex Augustinus videbitur, 
quia, etc. — Ad Roman., inter Epp. Aug., 
Ep. 32, § 3, col. 126, T. 2, Pat. Lat. 
T. 33- 



Among these (circumstances) it would 
be a wrong to pass over what the pontiff 
of Christ and God did, who surpassed the 
pontiffs of this world as much in piety as 
in the truth of religion. 



Then truly Augustine is seen to be 
to himself a Supreme Pontiff of Christ, 
because, etc. 



The word Pontiff also occurs in the works of Sidonius AppoUinaris 
(Carm. 16, 6, p. 604, ap. Bibl. Vet. Pat., Galland., T. 10). 

The Bishop of Rome, in the time of TertuUian, was no more 
"Supreme Pontiff" than he was "Bishop of Bishops" in the time of 
Cyprian, or "Universal Bishop" in the time of Gregory the Great. 



Si, quia dixerit Petro Dominus : Super 
hanc petram aedificabo Ecclesiam meam ; 
tibi dedi claves regni coelestis, vel : Quae- 
cunque aUigaveris vel solveris in terra, 
erunt alligata .vel soluta in coelis ; idcirco 
praesumis et ad te derivasse solvendi 
et aUigandi potestatem, id est ad om- 
nem Ecclesiam Petri propinquam ; qualis 
es evertens atque commutans manifes- 



If because the Lord has said to Peter: 
Upon this rock will I build My Church, to 
thee have I given the keys of the heavenly 
kingdom ; or. Whatsoever thou shalt have 
bound or loosed on earth, shall be jDOund 
or loosed in the heavens, you therefore 
presume that the power of binding or 
loosing has derived even to you, that is, 
to every Church akin to Peter : what sort 



496 



THE CATHOLIC FAITH. 



tarn Domini intentionem personaliter hoc 
Petro conferentem : Super te, inquit, 
aedificabo Ecclesiam meam ; et : Dabo 
tibi claves, non Ecclesiae, et : Quaecunque 
solveris vel alligaveris, non quae solverint 
vel alligaverint. Sic enim et exitus docet. 
In ipso Ecclesia exstructa est, id est per 
ipsum, ipse clavem imbuit ; vides quam : 
Viri Israelitae, auribus mandate quae 
dico : Jesum Nazarenum virum a Deo 
vobis destinatum, et reliqua. — De Pudic, 
c. 21, BCA., col. 1078, 1079, lb. 



of person are you, subverting and chang- 
ing the manifest intehtion of the Lord, 
conferring this personally upon Peter : 
Upon thee. He says, I will build My 
Church, and : I will give to thee the keys ; 
not to the Church : And whatsoever thou 
shalt have loosed or bound, not what they 
shall have loosed or bound. For thus 
does the conclusion teach. In him the 
Church was reared, that is, through him ; 
he himself touched the key ; you see what 
(key): " Men of Israel, let what I say sink 
into your ears : Jesus the Nazarene, a man 
destined by God for you," and the rest. 



Century III. 



THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE. 



— Collegae mei. — Ep. 9, Op., p. 18, 
Ed. Oxon., 1682. 

— Ut Ecclesia super Episcopos con- 
stituatur : et omnis actus Ecclesiae per 
eosdem Praepositos gubernetur. — Ep. 33, 
p. 66, lb. 

Interea si quis immoderatus, et prae- 
ceps, sive de nostris Presbyteris vel Dia- 
conibus, sive de peregrinis ausus fuerit 
ante sententiam nostram communicare 
cum lapsis, a communicatione nostra arce- 
atur ; apud omnes nos causam dicturus 
temeritatis suae, quando in unum permit- 
tente Domino, convenerimus. — Ep. 34, p. 
68, lb. 



My colleague (Fabian, Bishop of 
Rome). 

So that the Church is founded upon 
the Bishops, and every act of the Church 
is controlled by these same Rulers. 

Meanwhile, if any unrestrained or im- 
petuous person, whether of our Presbyters 
or Deacons, or of strangers, should dare 
before our decree to communicate with the 
lapsed, let him be expelled from our com- 
munion ; let him plead the cause of his 
rashness before all of us, when, by the 
Lord's permission, we shall come together 
again. 



St. Cyprian inclined to the Catholic theory of the whole Church 
deciding matters, as opposed to the head deciding without the body — 
the present Roman theory. 



Et idcirco, frater carissime, cum ad 
me talia de te et compresbyteris tecum 
confidentibus scripta venissent, quae re- 
ligiosam simplicitatem sonabant, nee ullis 
maledictorum et convitiorum latratibus 
perstrepebant, clero et plebi legi praecepi. 
— Ep. 45, p. 87, lb. 



And therefore, dearest brother, when 
such letters came to me concerning you 
and your fellow-presbyters confiding with 
you, which breathed a tone of religious 
simplicity, nor did they echo with any 
barkings of curses and revilings, I ordered 
them to be read to the clergy and the 
people. 



THE CATHOLIC FAITH. 



497 



The word "frater, brother," occurs some four times in this one 
Epistle. It is also found in other Epistles to the Bishops of Rome. 
Imagine the present infallible Bishop of Rome being addressed as 
'^ brother" ! 

The following is sometimes quoted by Roman controversalists, 
Dr. Weninger among the number (who misquotes as usual), found in 
the fourty-ninth Epistle : 



Nee enim ignoramus unum Deum 
esse, unum Christum esse Dominum, quem 
confessi sumus, unum Spiritum sanctum, 
unum Episcopum in Catholica Ecclesia 
esse debere. — Ep. 49, p. 93, lb. 



For we are not ignorant that there is 
one God, one Christ the Lord, Whom we 
have confessed, one Holy Spirit, and that 
there ought to be one Bishop in the Cath- 
oHc Church. 



Dr. Weninger's version is : " One God, one Christ and one Church, 
founded, by the Lord, upon Peter." He gives no Latin, and refers the 
extract to "Epist. 48 and 49 " (p. 37). The words quoted are not those 
of Cyprian's, but of the " Confessors," who had returned to the Church, 
and are found in a letter of Cornelius to Cyprian. 



— Cornelio co-episcopo. — Scripsisti 
etiam, ut exemplum earundum literarum 
ad Cornelium collegam nostrum transmit- 
terem, ut deposita omni sollicitudine jam 
sciret, te secum, hoc est, cum Cathohca 
Ecclesia communicare. — Ep. 55, p. loi, 
lb. 



Cornelius [Bishop of Rome], our co- 
bishop. — You wrote, moreover, for me to 
transmit a copy of those same letters to 
Cornelius our colleague, so that he might 
lay aside all anxiety, and know at once 
that you held communion with him, that 
is, with the Catholic Church. 



We cannot forbear quoting Dr. Weninger's translation : " You 
desire me to forward your Epistle to Cornelius, because you wish to 
satisfy His Holiness that you live in communion with him, that is, with 
the Church" (p. 37). 



— Scripturis diu ex utraque parte pro- 
latis, temperamentum salubri moderatione 
libravimus, etc. — Id., p. 102, lb. 

— Actum suum disponit et dirigit 
unusquisque Episcopus, etc. — Id., p. no, 
lb. 

Post ista adhuc irisuper pseudo epis- 
copo sibi ab haereticis constituto, navigare 
audent ; et ad Petri Cathedram, atque ad 
Ecclesiam principalem, unde unitas sacer- 
dotalis exorta est, a schismaticis et pro- 
fanis literas ferre, nee cogitare eos esse 



The divine Scriptures having been 
brought forward on both sides, we bal- 
anced the decision with wholesome mod- 
eration. 

Every Bishop disposes and directs 
his own acts. 

After such things, a false Bishop 
having been appointed for them by her- 
etics, they still dare to set sail, and to the 
chair of Peter, and the chief Church, 
whence priestly unity takes its source, to 
bear letters from schismatic and profane 



498 



THE CATHOLIC FAITH. 



Romanes (quorum fides, Apostolo praedi- 
cante, laudata est) ad quos perfidia habere 
non possit accessum. — Ep. 59, pp. 135, 
136, lb. 



persons, nor to consider that these were 
the Romans (whose faith was praised in 
the preaching of the Apostle) to whom 
faithlessness could have no access. 



Ep. 71, pp. 194, 195. lb. Cited on page 393. 



Quia desiderasti, in notitiam tuam 
perferri, quae mihi ad literas nostras Ste- 
phanus frater noster rescripserit, misi tibi 
rescripti ejus exemplum : quo lecto magis 
ac magis ejus errorem denotabis, qui hae- 
reticorum causam contra Christianos, et 
contra Ecclesiam Dei afferere conatur. — 
Ep. 74, p. 210, lb. 

Robert Bellarmine. — An autem 
peccaverit Cyprianus mortahter non obe- 
diendo Pontifici, non est omnino certum. 
— De Rom. Pont.. L. 4, c. 7, p. 212, H., 
T. I. 

Hoc erant utique et ceteri Apostoli, 
quod fuit Petrus, pari consortio praediti 
et honoris et potestatis, sed exordium ab 
unitate proficiscitur, ut Ecclesia una mons- 
tretur ; etc. — De Unit. Ecc, pp. 107, 108, 
lb. 

— Qui Ecclesiae renititur et resistit, 
in Ecclesia se esse contidit ? — lb. 



Since you have desired to be informed 
what answer our brother Stephen returned 
to my letter, I have sent you a copy of 
that answer ; on reading which, you will 
more and more discover his error, in that 
he endeavors to uphold the cause of here- 
tics against Christians and against the 
Church of God. 

But whether Cyprian mortally erred 
in not obeying the Pontiff, is not wholly 
certain. 



The other Apostles assuredly were that 
which Peter was, endowed with an equal 
partnership, both of honor and power ; but 
the beginning proceeds from unity, so that 
the Church might be shown to be one. 

Does he who strives against and re- 
sists the Church, trust that he is in the 
Church ? 



It has been thought by competent critics that the above passages 
from the Treatises of Cyprian have been interpolated. To the first has 
been added : ''Et primatus Petro datur," after "proficisitur "; and "Qui 
cathedram Petri, super quem fundata est ecclesia deserit," after "re- 
sistit," in the second. The passages with the interpolations are quoted 
by Allnatt in his "Cathedra Petri" (p. 31), and in the "Faith of 
Catholics," Capel's edition (p. 10 of vol. ii). Allnatt admits that the 
supposed interpolated words are wanting in many manuscripts. Dr. 
James claimed to have examined eight ancient manuscripts in England, 
and found that the interpolations were wanting in those copies of 
Cyprian (Corruptions of Scripture, Councils and Fathers). Manutius 
(1564) and Rigault had them, but the latter gave them up in his notes. 
Baluzius rejected them, but in the Benedictine edition of Baluzius they 
were retained. The following are Baluzius' notes in Migne's edition of 
Cyprian : 



THE CATHOLIC FAITH. 



499 



Stei'H. Baluzii notae. — Primatus 
Petro datur. Ait Latinius quaecunque hie 
sunt addita omnia esse ex marginalibus 
summulis in contextum non semel, sed 
diversis temporibus tandem relata, appar- 
ere autem ex eo varietatem quod quae 
exstant vetustissima exemplaria, ea pau- 
cissimas vel nullas ejusmodi summulas in- 
sertas habent, quod facile videtur ex codice 
Veronensi, quem Latinius contendebat 
aevo suo scriptum fuisse ante mille annos, 
cum in eo nihil istius modi appareat, et in 
septem aliis Vaticanis desint omnia. Ad- 
dit summulas illas marginales fuisse et ex 
Cypriani verbis collectas esse cuivis facile 
esse intelligere, vel ex ea tantum summula 
quam in manuscripto codice Cardinalis 
Hosii fuisse docet Pamelius, in quo scrip- 
tum erat consequenter in contextu : Hie 
Petro primatus datur. Quod enim ex 
Cypriano, subdit Latinius, diligens et stu- 
diosus lector eollegerat ad locum statim 
faciliusque inveniendum, id in margine 
paucis verbis adnotarat, ut fortassis etiam 
indieem eorum tanquam capitum et lo- 
corum communium texeret. Ex quibus 
collegit idem vir doctissimus et emunctae 
naris criticus retinendam in contextu fuisse 
lectionem vestustiorum et plurium codi- 
cum, et indicari tamen oportuisse quae in 
recentioribus reperta erant, sed non sta- 
tim in Cypriani contextum referri. — Col. 
515, Pat. Lat. T. 4. 



Qui cathedram Petri, etc. — Verum 
non habentur in antiquis editionibus ne- 
que in Hbris nostris antiquis. Sane ad- 
notatum est in editione Anglicana exstare 
in quatuor vetustis codicibus Anglicanis. 
—Col. 516, lb. 



'The Primacy is given to Peter.' 
Latinius says that whatever is added here 
is all from marginal summaries upon the 
context, not entered at once, but at vari- 
ous times. The fact is evident from this 
that the most ancient copies have very 
few such summaries set down, or none 
at all, which is readily seen from the 
Codex Veronensis, which Latinius main- 
tained in his time was written a thousand 
years ago, since in it nothing of this kind 
is apparent, and in seven other Vatican 
MSS. these are all wanting. He adds 
that any one can easily understand that 
these summaries were marginal and col- 
lected from the words of Cyprian, even 
from that summary which Pamelius in- 
forms us was in the MS. copy of Cardinal 
Hosius, in which it was written in course 
upon the context : ' This primacy was 
given to Peter.' What Latinius sets down 
from Cyprian, being a diligent and,studi- 
ous reader, he had collected for quickly or 
more easily finding the place, [and] this 
he had annotated in his margin with a 
few words, that perhaps he might prepare 
an index of those chapters and common 
places. From which this same learned 
and acute critic concluded that the reading 
of many most ancient MSvS. was to be 
retained in the context, and yet that the 
readings found in the more modern copies 
ought to be indicated, but were not there- 
upon to be inserted in the context of 
Cyprian. 

'Who the chair of Peter,' etc. — But 
this passage is not contained in the most 
ancient editions, nor in our ancient books. 
It is indeed noted in the English edition, 
that it is contained in four ancient Eng- 
lish Codices. 



Neque enim quisquam nostrum Epis- 
copum se Episcoporum constituit, aut tyr- 
annico terrore ad obsequendi necessitatem 
collegas suos adigit. — Cone. Carth., de 
Bapt. Haeret., p. 229, lb. 



For neither does any of us set himself 
up as a bishop of bishops, nor by tyran- 
nical terror compel his colleagues to the 
necessity of obedience. 



500 



THE CATHOLIC FAITH 



FIRMILIAN, BISHOP OF CAESAREA. 



Sed haec interim quae ab Stephano 
gesta sunt, praetereantur ; ne dum auda- 
ciae et insolentiae ejus meminimus, de 
rebus ab eo improbe gesfis longiorem 
maestitiam nobis inferamus. — Nee tamen 
proper hoc ab Ecclesiae Catholicae pace 
atque unitate aliquando discessum est. 
Quod nunc Stephanus ausus est facere, 
rumpens adversum vos pacem, quam sem- 
per antecessores ejus vobiscum amore et 
honore mutuo custodierunt : adhuc etiam 
infamans Petrum et Paulum beatos Apos- 
tolos. — Atque ego in hac parte juste in- 
dignor ad banc tam apertam et manifes- 
tam Stephani stultitiam, quod qui sic de 
Episcopatus sui loco gloriatur et se suc- 
cessionem Petri tenere contendit, super 
quem fundamenta Ecclesiae collocata sunt, 
multas alias petras inducat, et Ecclesiarum 
multamm nova aedificia constituat. — Ste- 
phanus qui per successionem Cathedram 
Petri habere se praedicat, nullo adversus 
haereticos zelo excitatur : concedens illis 
non modicam sed maximam gratiae potes- 
tatem.— Et tamen non pudet Stephanum 
talibus adversus Ecclesiam patrocinium 
praestare, et propter haereticos .afferendos, 
fraternitatem scindere. — Cypriano, ap. Op. 
Cyp., Ep. 75, pp. 218, 220, 225, 229, ed. 
Oxon.. 1682. 



But for the present, let these things 
which were done by Stephen pass by ; lest 
while we remember his audacity and pride, 
we bring on ourselves a more lasting sad- 
ness from the things wickedly done by. 
him. — Yet on this account, there is no de- 
parture at all from the peace and unity of 
the Catholic Church. Which thing now 
Stephen has dared to do, breaking the 
peace against you, which his predecessors 
have always kept with you in mutual love 
and honor : even herein defaming Peter 
and Paul, the blessed Apostles. — And in 
this respect I am justly indignant at this 
so. open and manifest folly of vStephen, 
that he who so boasts of the place of his 
episcopate and contends that he holds the 
succession from Peter, on whom the foun- 
dations of the Church were laid, should 
introduce many other rocks and establish 
new buildings of many churches. — Ste- 
phen, who announces that he holds by 
succession the chair of Peter, is stirred 
with no zeal against heretics, when he 
concedes to them not a moderate, but the 
very greatest power of grace. — And yet 
Stephen is not ashamed to afford patron- 
age to such in opposition to the Church, 
and for the sake of maintaining heretics, 
to divide the brotherhood. 



COUNCILS OF ANTIOCH, 264, 269. 



EUSEBIUS. — ^liay ^j?) ovv tx xoi- 
rrji yvwixr]^ 01 kiti ravro 6vyx£H- 
XCcpacavTEi knidzoX-rfV eH Ttpodco- 
Ttov rov re ^Poj/^aiaov tTtidHoTCov 
Aiovv6iov. — TovToi'i j.ierd fjpaxeo: 
ETtikiyov6i ravra- 'EitEdzEXXo/iev 
de a/2cx xai TtapExaXovjuEv ttoAAoi;? 
xai Twv /.laxpdr ETtidxonGov, kni 
TTjv (jEpaitEiav rrji hcxrarrjqjopov 
SidadxaA-iai. — Eir' kni teXei T7J<i 
kTtidToXrji ravT' kniXsy ovdir • 'Hv- 
ayxd6br])XEy ovv drrLTaddo/uEvov 
avTor T(2 Se(S xai jxrf Ei'xovra 
kxHr/pvzavrE<s, EtEpor dvT' avrov 



Those who had been convened for 
this, therefore, drew up and addressed, by 
common consent, an epistle to Dionysius, 
Bishop of the Romans. — After a short 
preliminary, the following is subjoined : 
We have addressed epistles, and at the 
same time have exhorted many of the 
Bishops at a distance to come to our re- 
lief from this destructive doctrine. — After 
this, at the close of the epistle, they add 
the following : We have been compelled, 
therefore, to excommunicate this one who 
sets himself up in opposition to God, 
and is unwilling to yield, and to appoint 



THE CATHOLIC FAITH. 



50 



rr) HaSoXiH^ 'EHnXr/dia xaradrrfdai 
e7tl6HOTtov. — H. E.. L. 7, c. 30, col. 
709, A.; lb., BC; lb., col. 716, C, Pat. 
Gr. T. 20. , 



another Bishop in his place over the 
Catholic Church. 



Century IV. 

COUNCIL OF ROME, 313. 



EusEBius. — ''Avriypaqiov fjcx6iX- 
Lxrji £7ti6roXr/i di' i/<s dvvodov ertid- 
KoTtoov £7ii "Pgd/.iti^ xeXevei yevidfiai 
vitep rrj'i t(3v ^ExuXrjdicSv evoodsaoi 
TE xat dfJ.ovoia<i. Kaovdravrivoi 
'SEfiadvoi MiXziddy Eitidxoita) ''Pod- 
f-iaiaov xai M(xpxa).—ESoc£ juoi, iv 
avTo'i d KaixiXiavoi //era dexa 
tnidxoTtGDy , T(^v avrov evQvveiv 
doxovvTGov, xai dsxa Erepcov ovi 
(XVTo'i ry f avrov dixy dvayxaiov-, 
vTtoXdfioiy Ei^ Tr)y "Poofxi^v irXcp dniE- 
vai, zV EXEids vjuSv Ttapovrcov, 
dXXd firfv xai PEZExiov xai Marep- 
vov xai MapiroVj rc^v xoX\.7]y oav 

V^lGJV, OV'3 rOVTOV, EVEXEV Eli TTtV 

'^PoDjj.rjy Ttpoderaca knidTtEvdaL, dvr- 
rjB^ dxovdbijvai, g3? ar xara/idBoiTE 
Tcp dE^adjuioDrdro) rojuoo dpjuozTEiv. 
— H. E., L. 10, c. 5, col. 885, C, et col. 
888, AB., Pat. Gr. T. 20. 



Copy of the Emperor's Epistle, in 
which he ordains a Council of Bishops to 
be held at Rome, for the unity and peace 
of the Church. Constantine Augustus, to 
Miltiades, Bishop of the Romans, and to 
Marcus. — It has seemed good to me, that 
the same CaeciHanus, with ten Bishops, 
who appear to accuse him, and ten others 
whom he himself may consider necessar\^ 
for his cause, shall sail to Rome, in order 
that you, and Reticius, and Maternus and 
Marinus, your colleagues, being present 
there, whom I have commanded to hasten 
to Rome for this purpose, may be heard, 
as you may understand most consistent 
with the most sacred law. 



Plainly, the Bishop of Rom.e was not at that time regarded as an 
infallible judge in ecclesiastical matters. There was an appeal from 
this Council. Caecilian was accused again, and instead of claiming that 
"Rome had spoken, the case w^as ended," he appealed to Constantine, 
who convened the Council of Aries, 314. 



COUNCIL OF NICAEA, 



325- 



Roman Catholic controversalists, in their endeavors to fasten Papal 
pretensions on the Primitive Church, are accustomed to make the follow- 
ing assertions concerning General Councils : 

(i) They were convoked by the Bishops of Rome, not being con- 
sidered lawful unless so convoked. (Weninger, p. 10 1 ; Hefele, p. 6, 
En^. ed.) 

(2) The Bishop of Rome presided, either in person or by legate. 
(Catholic Belief, Di Bruno, p. 149 ; Hefele, p. 27.) 



502 



THE CATHOLIC FAITH. 



(3) ''Acts of the General Councils had no binding force unless 
confirmed by the authority of the Holy See." (Weninger, p. loi ; 
Catholic Belief, p. 149 ; Allnatt's Cathedra Petri, p. 130.) 

"See also, Bellarmine, De Summo Pontifice, L. 4, c. 1-3 ; and his 
De Conciliis, L. i, c. 12, 19, and L. 2, c. 2, 17. 

The Arian heresy certainly furnished an excellent opportunity for 
the Bishop of Rome to speak ex cathedra and give peace to the Church. 
But was it so ? It was the Church, in council, by her Bishops, that com- 
bated that heresy. The Emperor Constantine convoked the Council, 
and Hosius of Cordova presided. The Bishop of Rome, Silvester, 
remained at home, but sent legates. 



EusEBius. — Tri<i de ys fJadiAsv- 
ov67j<i TtoXEoai, 6 fihv Ttposdzwi, did 
yfjpa'i vdvepei • TtpedfivvEpoi de 
avTov Ttapovrei ttjv avvov rd'civ 
ertXripovr. — Vit. Const., L. 3, c. 7. 
Quoted by Socrates, H. E., L. i, c. 8, 
B., col. 61, Pat. Gr. T. 67. 

Socrates. — Ai djucporepa roi- 
rvv, opcSy 6 fiadiXevi raparrojue- 
vyy rrjy ^ExxXf^diav, dvvodor oi- 
Hov/.isriH?)r dvvexporeiy tov<^ Ttav- 
raxoQer eniduoTtovi Sid ypajtijudzGoy 
ei<s Nixaiav rrji Bidvriai aTtavrrj- 
dcxi TtapaxaXwr. — H. E., L. i, c. 8, 
DA., col. 60, 61, lb. 

EusEBius. — nXeidzGDr dt) rcSr 
vcp enaTepoo rdypiari Ttporeivofie- 
roov , TtoXXrji re dfiqjiXoyiai rarcpcS- 
ra dvvidrajuevTji dve^ixdxGoi etzt]- 
upodro 6 ftadiXevi T(Sv Trdrraov, 
dxoXy re evrorw zdi itporddeii 
vTtedexero. — Vit. Const., L. 3, c. 13. 
Quoted by Socrates, L. i, c. 8, B., col. 
61, lb. 

Socrates. — Tavrijv rrjv itidriv 
rpiaxodioi i^iev npo'i rati deHaoKtod 
eyvGoddv re xai edrepqav , uai, (Si 
(pTJdir 6 EvdefJioi, d/j-oqjoovr/davz e<i 
Kcxi ofj-odogrfdav r ei.ay paq)ov . — H.E., 
L. I, c. 8, col. 68, C, lb. 



The prelate of the Imperial City was 
absent through age ; but his presbyters 
were present and filled his place. 



When, therefore, the Emperor beheld 
the Church agitated by both of these 
causes, he convoked a General Council, 
summoning all the Bishops by letter to 
meet at Nice in Bithynia. 



. A variety of topics having been in- 
troduced by each party, and much con- 
troversy being' excited from the very 
commencement, the Emperor listened to 
all with patient attention, deliberately 
and impartially considering what was ad- 
vanced. 



This Creed was recognized and ac- 
quiesced in by three hundred and eighteen 
Bishops, and being, as Eusebius says, 
unanimous in expression and sentiment, 
they subscribed it. 



Constantine claimed that the question of the true Faith had been 
settled by the Council : 



THE CATHOLIC FAITH. 



503 



EusEBius.— TTpy? rrjv Trj'i evorrj- 
ro? 6vju(pa)viay si^ qx^i itpo7]X^r}y gj? 
liiridey en itpoi dixovoiar 7} 7ti6rEoo<; 
diii(ptdfi7JT7^6iv vTtolEi'Ttsd'Jai. — Vit. 
Const., L. 3, c. 17, col. 1073, C, Pat. 
(;r. T. 20. 



It brought to light the harmony of 
unity, so that no longer any place was left 
for differences of opinion or controversy 
respecting the faith. 



THE EMPEROR CONSTANTINE. 



"Ivcx de TovTo yEvrjTcXL, vitofivyj- 
6ei 0SOV, 6vy£KdXe6a sii r?}v Nih- 
aaaov rovi irXsidToVi t(2v kitiduo- 
TtGov, K. r. X. — Ep. ad. Alex. EccL, ap. 
Soc. H. E., L. I, c. 9, col. 85, A., Pat. 
Gr. T. 67. 

— ''AW kitEi^y) TOVTO kTepa)<i ovx 
oiov TS ijv dxXivr/ xai fiEfiaiav Ta^- 
IV Xa/JE^'V, El ini) eU TavTo Ttdvraov 

djUOV, If T(^V yovv TZXeiOVGOV £7Cl6- 
HOTtOOV dVVEXQoVTGOV, ExddTov TcSr 
TtpoorjKovToor t^ dyiGOTdri^f Spjfd- 
KEia didxpidii yivoiTO ■ tovtov 
EVEKEv 7tXEi6TQor 66gov dvvaSpoid- 
SsvTGoy, uai avToi ds xaOdTtEp EiS 
E^ vjLK^v ETvyxayov dvniTtapoov. — 
"Axpi T060VTOV aTtavra Tiji 7tpo6y- 

HOVdrj'i TETVXyfyCEV £^ETddEGJ<i, cixp^'i 

ov 77 Tcp TtdvTGOv Ecpopoo dpEduovda 

yVOOI^irf TtpOi TTJV Trji EVOTTfTOi dvju- 

(pooviav Ei'i (pcS's TtpoTfx^V ^^ J^irfdlr 
STi Ttpoi dixovoiavj' rf TtidTEooi 
dfxqiid (irjTTjdiv vnoXEiTtEdBai. — Ep. 
Eccl., ap. Soc. lb., col. 89, AB. 



In order that this might be done, by 
the admonition of God, I assembled at 
Nice most of the Bishops, etc. 



But I perceived this (faith) could not 
be firmly and permanently established, 
unless all, or at least the greatest part of 
the Bishops could be convened in the 
same place, and every point of our most 
holy religion should be discussed by them 
in council. On this account, as many as 
possible were assembled, and I myself 
also as one of you was present. — All 
points were then minutely investigated, 
until a decision, acceptable to Him Who 
is the Inspector of all things, was pub- 
lished for the promotion of uniformity of 
judgment and practice ; so that nothing 
might be henceforth left for dissension or 
controversy in matters of faith. 



JULIUS I., BISHOP OF ROME. 

The Eusebians of Antioch wrote to Julius, requesting him to call a 
Council and to be the judge. His answer, a notable long epistle, is 
extant in one of Athanasius' Apologies. 



Ti yap xai ysyovEv d^iov Xv- 

7CT/?f 7} EV TlVl TfV dqlOV XvTtTfBf/Vai 

vjud<s oii uai Eypdipa/usv ; "H oti 
TtpoETpeipdfXEBa eH dvrodov dnav- 
TTJdai ; dXXd tovto judXXov eSei 
/UETa x^pd'^ dsqadSai. — Apol. con. 
Arian., § 22, C, col. 284, ap. Op. Atha- 
nasius, T. I, Pat. Gr. T. 25. 



For what has been done that is a just 
cause of offence? or in what respect was 
my letter to you such ? Was it that we 
invited you to be present at a council ? 
But this you ought rather to have received 
with joy. 



504 



THE CATHOLIC FAITH. 



/lid TovTO nai oi ev r^ Hard 
Niuaiay fiEydXy dwodo) dweXBov- 
rE<5 tTtidHOTtoi ovK avsv Geov (iov- 
Xrf6E(s)i dvv£XGopr/day ev srspa dvv- 
odoj zd rrfi Ttporepai e^ErdCedSa/ , 
'ira nai oi npivovxE'i Ttpo 6q/iaXiJi(2v 
eXOVTEi T7)v £dofj.ev7}v dEvrepav 
xpidiv juEtd Ttddrji ddqiaXeia- e^E- 
rdCcodiy K. r. X. — lb., D. 

'Ei ovv dXr/Bw'^ idrjy uai rrjv 
avrijv TJ-yEidOE rijiir/v rc^v ETtidw')- 
Ttoov, uai fXT} kn rov fiEyifiovi rcSr 
TtoXsGor, g3? ypd(pETE, npivEZE rovi 
hnidKoitovifEdEi rov TtETrjdrEvjiisror 
/nxpav jUEVEir ev r^ TudrEvfieidt;}, 
nai iiYj ezovBeveIv juev to TtETtidrev- 
UEvor, fiExafiaivEiv Se eH tt/v firf 
kyx^T'PT^^'^^^T'dav , iva rrji }iev itapd 
Seov SoSEidrfS Haracppovrj, rijv de 
TcSv dvBpoDTtoov KEvodoziav dyaTtij- 
d^. — lb., § 25, C, col. 289. 

Jid ri 8e TtEpi riji ' AXEgavSpeGov 
'EHuXi-jdiai fidXidra ovk kypdcpEvo 
i]iiiv ; "H dyvoEiTE, on tovto iBoi 
vv, Ttporspov ypdcpEdBai rffiiv, xai 
ovTcoi IvBEy dpi^EdBai rd dinaia ; 
—lb., § 35, A., col. 308. 

— Tov dSEXcpov nai dwETtidKo- 
TTov juov ""ABavadiov. — Ep. Presbyteris 
Alexand., § 52, B., lb. 



Wherefore the Bishops assembled in 
the great Council of Nicaea agreed, not 
without the will of God, that the decisions 
of one council should be examined in 
another, in order that the judges, having 
before their eyes that other trial which 
was to follow, might be led to investigate 
matters with the utmost caution, etc. 

Therefore, if you truly believe that 
all Bishops have the same and equal au- 
thority, and you do not, as you assert, 
account of them according to the magni- 
tude of their cities ; he that is entrusted 
with a small city ought to abide in the 
place committed to him, and not from dis- 
dain of his trust to remove to one that has 
never been put under him ; despising that 
which God has given him, and making- 
much of the vain applause of men. 

Why was nothing said to us concern- 
ing the Church of the Alexandrians in par- 
ticular? Are you ignorant that the custom 
has been for word to be written first to 
us, and then for a just sentence to be 
passed from this place ? 

My brother and fellow-bishop Atha- 
nasius. 



COUNCIL OF SARDICA, 344. 

The third and fifth Canons of this Council granted what have been 
called ''Appeals to Rome." In regard to the first Canon, it is noticeable 
that the memory of St. Peter was to be honored if it see??ied good to the 
members of the Council. But if St. Peter and his successors, the Bishops 
of Rome, had been always and by all regarded as infallible judges in 
ecclesiastical matters, why have assembled a Council and passed such 
a Canon ? " This right of appealing to Rome was not universally 
acknowledged at the time of the Synod of Sardica ; on the contrary, the 
Eusebians themselves had only recently disputed this prerogative with 
Pope Julius" (Hefele, p. 122, English edition). The first Canon does 
not say that the Bishop of Rome was to decide the matter himself, but 
was to "name judges," if he thought proper to order a fresh trial. But 
even if these Canons made Julius and his successors judges in ecclesi- 



THE CATHOLIC FAITH. 



505 



astical matters, was Liberius' condemnation of Athanasius, in 357, an 
infallible and ex cathedra act ? Du Pin says that the " Canons have 
occasioned great disputes, which would quickly vanish if men would 
confine themselves to the words of the Council " (Ecc. Hist., p. 260, 
third London edition). He then goes on to say that the natural sense 
of the Canons in dispute was, " first, that the discipline which these 
Fathers establish is new ; secondly, that they do not give the Bishop of 
Rome power to judge the cause of a bishop in his own tribunal at 
Rome ; but they only give him authority to inquire whether it were well 
or ill determined" (lb.)! "The Canons of the Council of Sardica w^ere 
never received by the Catholic Church as general laws. They were 
never put into the Code of the Canons of the Universal Church, 
approved by the Council of Chalcedon. The East never received 
them. * * * ^i^g Popes only used them, and cited them under the 
name of the Council of Nice to give them the greater weight and 
authority" (Id., p. 261). 



"06io'i kiti6nonoi eiits- — El 8e 
apa rii iTtcdnoTtGov ev rivi itpdypiavi 
80^^ HaraHpivsdOai xai vTtoXaju- 
fJdvEi favTov jirj daQp )v dXXd na- 
A.dv sxEiT^ ^o Ttpdy/.ia, 'lya -Kai avQii 
1^ npidii dvavEGoQr/- si SokeI v/igjv 
T^ dyditi;}, Uerpov tuv aTtodroXov 
rrjr juvr'/ju?/v rijur/dGojiisv, uai ypaq^ij- 
vai Ttapd, TovTGOi' vgov Hpivdwoov 
^lovXiGO rep ETtidKOTtGo 'Poouv^, ojdrE 
did tSv yEirviwvTQov tq ETtapxic^ 
ETtidxoTtGOv, £1 Ssoi, dvav egoSt/v ai 
TO dixadrrjpiov uai hniyvcsDiiova'i 
avroZ Ttapddxoi • el 8e ijltj dvdrrjvai 
dvvarai roiovrov avrov sivai to 
7tpdyiJ.a, &35 itakivdiniai XpT/C'^z^, 
rd OLTta^ HEHpijj.eva /j,r) dvaA.vEdBai, 
rd de orra ftsftaia rvyxdvriv. — 
Canon 3, Bruns Can. Apost. et Concil., 
Pars I, p. 90. 

"OdlO> EltidUOTtO'i ElltEV • "HpEdEv, 

zV EL ri'i ETtidKOTtoS HarayysXOEL?/, 
Hai dvraQpoidQsrrEi oi EitidnonoL 
TTJi Evopiai TTJ's avTfj'i, rod fdaQuov 
avrov aTtoKivr'idoodi y uai (SdTtEp eh- 
HaXEddiuEroi Jiaraq^vyrj E7ti rov 
/j-aHapiGorarov rrji 'PGO/iaiaov ex- 
xXrfdiai ETtidKOTtor, uai fJovXrjBEir/ 
avrov diauovdai, diuaiov rs Eirai 



Bishop Hosius said : If, therefore, 
any one of the Bishops should think that 
he had been condemned in any way, and 
supposes he is not wrong, but right, and 
that the sentence should be re-opened ; if 
you think it. good, let us honor the memory 
of the Apostle Peter, and let those who 
have examined the case write to Julius, 
Bishop of Rome, so that the case may be 
re-heard by the Bishops who are neighbors 
to the province, if he thinks it necessary 
to order a new trial, and let him appoint 
judges ; but if he does not deem the mat- 
ter to be such that it should be re-opened, 
let the former sentence stand good. 



Bishop Hosius said : It has been en- 
acted that if any Bishop should be accused, 
and the Bishops of the region being gath- 
ered together, shall have deposed him ; 
and if he shall have fled, as it were, an 
appellant to the most blessed Bishop of 
the Church of the Romans, and he should 
be willing to hear him, and deem it just 
to renew the examination of his cause ; let 



5o6 



THE CATH(3LIC FAITH. 



vo/iiid^ dray food adB at avrov rr}v 
s^sradiv rov itpdyiAaroi, ypdcpEiv 
rovroi's rdl'i 6vvEm6K6Tthii nara- 

Xioc, 'iva avroi kTtii.iEX(2<i nai iierd 
dupifSeiai exadra di.spavr?}6Go6t ucxi 
Hard rrfv rrji dXriBEiai Ttidriv ipij- 
(pov Tcepi rov Ttpdy/iaro's t^eyeyxGo- 
6iv. Ei de rz? d^iciov xai TtdXiv 
avrov ro itpdyiia dKov6dr/rai, nai 
ry d8r/6eL r^ favrov rov '^Poo/uaiGOv 
ETtiduoTCov doqsiev dito rov idiov 
TcXevpov Ttpsd/jvrepovS dir 06 r f.iXoi , 
Eirai kv rr^i e^ovdia avrov rov knid- 
HOTtov, oTtEp av HaXcSi 'ix^i-y ^onijdd- 
diQ xai opidi;} 8siv, dTtodcaXrjyai rovi 
jiiErd rcSr ETtidHOTtoov xpivovrrai, 
EXovrd'S rE rrjv avBEvriav rovrov 
Ttap^ ov drtEdrdXrfday • nai rovro 
BErsov. Ei ds icapxEiv rojuid^ Ttpoi 
rrjv rod itpdyfiaroi litiyvoodiv nai 
dit6(padiv rov ETtidxoTtov, itoirjdEi 
OTtEp dv r^ £juq)povidrdr^ avrov 
/3ovXy uaXcSi EX^iy 86'gy. 'Atze- 
npivavro o'l ETtidKoitoi • Td Xex- 
Bevra TJpEdsv. — Can. 5, p. 92, lb. 

From the fifth Canon the following facts are self-evident : (i) 
The Bishops of the Province were to examine the case and decide it ; 
(2) the Bishop of Rome was to send legates, who were to judge con- 
currently with the Bishops of the Province ; (3) the Bishops in the 
Council decided the right to "appeal to Rome," so the belief of any 
ex cathedra power residing in the Bishop of Rome, as successor of St. 
Peter, could not have been known at that time. 

LIBERIUS, BISHOP OF ROME. 



him write to the brother-bishops who are 
neighbors of the province, that they 
should diligently and accurately examine 
each particular and give their votes on the 
cause, according to the truth of the mat- 
ter. And if any one deem it right that 
his own cause should be re-heard, and if 
the Bishop of the Romans should be 
pleased at his request to send presbyters ; 
then the said Bishop may be authorized to 
do what he judges and decides to be best ; 
and persons invested with ' his authority 
may be sent by him to judge concurrently 
with the Bishops of the province, and let 
this rule be made. But if he thinks that 
those Bishops suffice for the cognizance 
of the matter, and for pronouncing sen- 
tence, let him do as seemeth best to his 
most prudent judgment. The Bishops 
decided. The things spoken were en- 
acted. 



Tavry ovv rfj ojuoXoyia, d8EXq)£ 
'AQavddiE, r^ ovdy /uovy nai dXrj- 
B(2i TtidrEi kv r^j dyiqc naBoXiH^ nai 
ditodroXiK^ ^EHuXrjdiqi, ei ofiocppo- 
vEii juoi, Goi ETti TipidEx Qeov Hat 
Xpidrov ypdipov juoi, ei ovroo (ppo- 
vEii HaBd Hal rfi^Eii, xai rd I'd a sr 
ry dXr^Bivy nidrEi- ira xdyod itETtoi- 
6&3S CD, dSiaKpiroDi itEpi a)v d^ioii 
heXeveiv fxoi. — Ep. ad Athan., ap. Op. 
Athanasius, T. 4, col. 1441, 1444, BA. 
(spurium), Pat. Gr. T. 28. 



If therefore, brother Athanasius, you 
agree with me in this confession, which is 
the true and only faith of the Holy Cath- 
olic and Apostolic Church, write to me, in 
the presence of God and Christ, if you 
think also just as we do, about the true 
faith ; in order that I may be undoubtedly 
assured concerning those things which 
you think good to command me. 



THE CATHOLIC FAITH. 



50; 



It might be well to add that " the true and only faith of the Holy 
Catholic and Apostolic Church," as given by Liberius, was nothing 
more than the Catholic doctrine of the Holy Trinity. 

HILARY, A ROMAN DEACON. 

In Galat. 2:11, col. 369, Op. xAmbros., T. 2, Pars 2, Pat. Lat. T. 
17 ; concerning the resistance St. Paul offered to St. Peter. As the 
Latin is virtually the same as that given under Ambrose, see pages 509, 

510- 

" Though there has been no book printed under the name of this 
Hilary, yet the learned have attributed to him the Commentary upon the 
Epistles of St. Paul, which bears the name of St. Ambrose" (Du Pin, 
Eccl. Hist., vol. 2, p. 189, English edition). 

OPTATUS, BISHOP OF MILEVIS. 



Ergo probavimus earn esse Ecclesiam 
catholicam, quae est in toto terrarum orbe 
diffusa ; ejus jam commemoranda sunt 
ornanienta : et videndum ubi sint quinque 
dotes, quas tu sex esse dixisti : inter quas 
cathedra est prima, ubi nisi sederit episco- 
pus, conjungi altera dos non potest qui 
est angelus, etc. — Igitur negare non potes 
scire te in urbe Roma Petro Cathedram 
episcopalem esse collatam, in qua sederit 
omnium Apostolorum caput Petrus ; unde 
et Cephas appellatus est ; in qua una 
cathedra unitas ab omnibus servaretur, ne 
caeteri Apostoli singulas sibi quisque de- 
fenderent, ut jam schismaticus et peccator 
esset, qui contra singularem cathedram 
alteram collocaret. Ergo cathedram uni- 
cam, quae est prima de dotibus, sedit prior 
Petrus, etc. — De Schism. Donat., L. 2, 
c. 2, 3, col. 946, 947, 948, ABA., Pat. 
Lat. T. II. 



Therefore we have proved that that 
is the CathoHc Church which is spread 
through the whole world. Now her marks 
must be mentioned ; and we must see 
where are the five gifts, which you have 
said are six, among which the chair is 
first. Unless a Bishop sit in this, another 
gift, which is the Angel, cannot be added, 
etc. — Therefore you cannot deny that you 
know that in the city of Rome the Epis- 
copal chair was bestowed upon Peter, in 
which Peter sat, the head of all the Apos- 
tles, whence also he was called Cephas. 
In this one chair unity was observed by 
all, lest the other Apostles should claim it 
for themselves individually, so that he 
would already be a schismatic and sinner 
who should set up another chair against 
the one chair. Therefore Peter first oc- 
cupied the one chair, which is the first of 
the gifts. 



BASIL, BISHOP OF CAESAREA. 



From Epistles to St. Athanasius 



Kai yap on ocpEiXEii^ytard rod's 
docpaordrovi zwv iarpwv, rrji kni- 



For you yourself know better than 
any one can tell you, that, like the most 



5o8 



THE CATHOLIC FAITH. 



fisXeiai eh toov KaipioorccTGOv ap- 
XSdBai, Ttavroi dnpifJedrspov avroi 
ETtidradai. Ti d^ dr yeroiro ral'i 
Hard Trjv oiHovjiierr/v ^EKuXrjdiccii 
TTJi 'Arrioxsicci sTtiHaipiGOTEpor ; f}v 
El 6vvE(5r] npdi diJ.6voiav ETtavEX- 

BElVy Ovdsv EHGOXVEV, SditEp KE(pa- 

Xrfv EppoofievrjVy itavrl re? doojiari 
ETtixoprfyElr ttjv vyiEiav. — Ep. 66, 
§ 2, B., col. 425, T. 4, Pat. Gr. T. 32. 

"On Twv fJLEv dXXoDv roii TtXEld- 
Toii EcapxEi TO Had^ Eavrov Euad- 
Tor TtEpidxoTtEiv • d 01 Se ovx inavdv 
TovTO, dXX'' rj iJ.Epijj.va 6oi Ttadwr 
rcSv ^ExxXydiSv rodavr?/, odrj xai 
Trj<i idiooi Ttapd rod noivov /lEdrto- 
Tov ffiimv £iJ7ti6rF.vBEi6T]<i ETtiuEirai. 
— Ep. 69, § I, B., col. 429, lb. 

"OBev ti nai rj/JEJi 6vuf:iaX£6Bai 
T^ TtEpi Tovro dTtovd^ f^ovXrjBsvTEi, 
Evo/xidajuEv ETtiTTfdEioTdTrfv dpxrjv 
Toii Ttpdyjjadi daodEiv, Ei, SdTCEp 

ETtl UOpVCpr}V TcSv OXOOV TYjV dTjV 

dradpa/JoiiJEv TEXEioTrjTaf nai 6oi 
dvjjfiovXcs) TE xp77(9Q:z//£6nr nai rjyE- 
l-iovi Tc3r Ttpd^Eoov. — Id., C, lb. 

'Ecpdvff 8e Tf/Jiv dnoXovBor ETtid- 

TElXai T(p ETtldHOTtCp ^PQ[)fJr}<i, ETtld- 

HEipadBai Td kvTavBa, nai dovvai 
yyoojJTjv. — Id., A., col. 432, lb. 



skilful physicians, you must begin the 
cure with the most vital parts. And what 
can be more vital than Antioch to the 
Churches of the whole world ? If this 
could be restored by concord, nothing- 
prevents but that as a strong and healthy 
head, it would procure soundness to the 
whole body. 



For most other men have enough to 
do to look after what is under their own 
charge : whereas this is not sufficient for 
you : who have as great solicitude for all 
the Churches, as for that, the burden of 
which in particular has been laid upon 
you by our common Lord. 

Wherefore, also, when we desire to 
devote ourselves to this matter, we think 
that we shall make a very fitting begin- 
ning, if we resort to thy Perfection, as to 
the summit of all things, and make use of 
you as counselor and leader in those things 
which are to be done. 

And it seemed fitting to us to write 
to the Bishop of Rome, requesting him to 
visit these parts and to give his opinion. 



"The disorders of Christendom," once said Mr. (now Cardinal) 
Newman, "and especially of the East, and still more of Asia Minor, 
were so great in Basil's day that a spectator might have foretold the 
total overthrow of the Church " (Church of the Fathers, p. 90 ; quoted 
by Allies). This being the case, St. Basil should have appealed to the 
Bishop of Rome to settle, by an ex cathedra utterance, " so violent a con- 
vulsion." In 372 a letter, written by the chief Bishops of the East, was 
sent to the Bishops of Italy and Gaul, in which occurs the following : 

— Ilapovdiai ddEXcpcSv TtXsio- 
vGOVy (2)dTE TtXTJpoofja Eirai dvvoSov 
Tov<S ETtiSr/iJovyTai, iva jjr/ /jovov 



EH TTJ'i T(£v dTtodTElXdvTGOr dEJUVO- 

TTfToi, dXXd Hai eh tov oiHEiov 

dpiBfJOV TO d^lOTtldTOV EXOOdlV Ei<i 

diopBoodiv. — Ep. 92, Basil, § 3, col. 481, 
T. 4, Pat. Gr. T. 32. 



Many brethren must come, so that 
the comers may make up with us a numer- 
ous Council, that they may have sufficient 
credit to work a reformation, not only 
from the dignity of those who depute 
them, but from their own number. 



THE CATHOLIC FAITH, 



509 



GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE. 

Speaking of St. Athanasius, this author says : 



He is entrusted with the presidency 
of the people ; that is to say, with the 
rule of the whole world. And I cannot 
say whether he received the priesthood as 
the reward of virtue, or to be the source 
and life of the Church. 



— Trjv Tov Xaov Ttpoed/jiav 7ti6- 
TEvEvai, ravror Se EiitEly, rrji oi- 
KovfiEVT]^ 7td6T]<i ETtidradiav. Kai 
OVK EXOi) XsyEiVy TtoTspoy dpETTJi 
dfJXov, 7} Trj<i ^EHyiXrj6ia<s it7]yrjv xai 
l^Gor/v, rt/v lEpGodvvr/v Xaju/JdvEi. — 
Orat. 21, col. 10S3, D., T. i, Pat. Gr. 
T. 35. 

AMBROSE, BISHOP OF MILAN. 

The heres}' of Palladius and Secundianus was condemned by the 
Council of Aquileia, and not by an appeal to the Bishop of Rome 
(Gesta Cone.' Aquileiensis, col. 955, Op. Ambros., T. 2, pars, i, Pat. Lat 
T. 16). 



At certe si vel Scripturarum seriem 
divinarum, vel vetera tempora retracte- 
mus, quis est qui abnuat in causa tidei, in 
causa, inquam, fidei episcopos solere de 
imperatoribus Christianis, non imperatores 
de episcopis judicare? — Ep. 21, g 4, col. 
1046, A., T. 2, Pars i, Pat. Lat. T. 16. 

Domino dilectissimo fratri Syricio 
papae, etc. 

Recognovimus litteris Sanctitatis tuae 
boni pastoris excubias qui fideliter com- 
missam tibi januam serves, et pia sollicitu- 
dine Christi ovile custodias, dignus quem 
oves Domini audiant et sequantur : et ideo 
quia nosti oviculas Christi, lupos facile 
deprehendes, et occurres quasi providus 
pastor ne isti morsibus perfidiae suae fer- 
alique ululatu Dominicum ovile disper- 
gant. — Ep. 42, § I, col. 1172, AB., lb. 



Cum autem venisset Petrus Antioch- 
iam, in faciem illi restiti ; quia reprehensus 
erat. Post concordiam societatis, et hon- 
orificentiam primatus, quam sibi invicem 
per gratiam Dei detulerunt ; nunc inter- 
veniente causa negligentiae vel erroris, 
dissidere inter se videntur apostoli, non in 
propria causa, sed in sollicitudine Eccle- 
siae. In faciem, inquit, ilh restiti. Quid 



Assuredly, if we revert to the volume 
of Holy Scripture, or to the time of old, 
who is there who will deny that in a cause 
of the Faith, in a cause, I say, of the 
Faith, Bishops are wont to judge Christian 
emperors, not emperors to judge Bishops? 

To their lord, their dearly-beloved 
brother, Pope Siricius, etc. 

In your Holiness' letter we recog- 
nized the vigilance of a good shepherd, 
for you faithfully guard the door which 
has been entrusted to you, and with pious 
solicitude watch over the fold of Christ, 
being worthy to be heard and followed by 
the sheep of the Lord. Knowing, there- 
fore, the lambs of Christ, you will easily 
discover the wolves, and meet them as a 
wary shepherd, so as to keep them from 
scattering the Lord's flock by their per- 
fidious bites and dismal barking. 

But when Peter was come to Antioch, 
I withstood him to the face, because he 
was to be blamed. After the peace of 
union, and the honor of the primacy, 
which by the grace of God, they mutually 
bestowed upon each other : the Apostles 
now seem to be divided among them- 
selves, by reason of heedlessness or error, 
not on their own account, but out of solic- 



lO 



THE CATHOLIC FAITH. 



est hoc, nisi in praesentia ei conradixit ? Et 
qua causa subjunxit dicens : Quia repre- 
hensus erat ? Reprehensibilis utique ab 
evang-elica veritate, cui hoc factum adver- 
sabatur. Nam quis eorum auderet Petro 
primo apostolo, cui claves regni caelorum 
Dominus dedit, resistere ; nisi alius talis, 
qui fiducia electionis suae sciens se non 
imparem, constanter improbaret, quod ille 
sine consilio fecerat. — Com. in Ep. ad 
Galat., c. 2, V. ii, col. 217, AB., Op., 
T. 2, ed. Paris, i6go. 



itude for the Church. I withstood him to 
the face, he said. What is this but that I 
contradicted him to his face ? And for 
what reason did he add, saying, Because 
he was to be blamed ? Assuredly he was 
blamable on account of evangelical truth, 
to which his action was opposed. For 
what one of them would have dared to 
have resisted Peter, the first apostle, to 
whom the Lord gave the keys of the king- 
dom of heaven, except another such who, 
knowing that he himself was not unequal 
in the validity of his own election, firmly 
blamed what he had done without judg- 
ment or unadvisedly. 



ST. JEROME, PRIEST. 



Quamquam igitur tui me terreat mag- 
nitudo, invitat tamen humanitas. A Sa- 
cerdote victimae salutem, a Pastore prae- 
sidium ovis flagito. Facessat invidia : 
Romani culminis recedat ambitio, cum 
successore Piscatoris et discipulo crucis 
loquor. Ego nullum primum, nisi Chris- 
tum sequens, Beatitudini tuae, id est, 
cathedra Petri, cummonione consocior. 
Super illam petram aedificatam ecclesiam 
scio. Quicumque extra hanc domum ag- 
num comederit, profanus est. — Xon novi 
Vitalem, Meletium respuo, ignoro Paul- 
inum. Quicumque tecum non colligit, 
spargit ; hoc est, qui Christi non est, Anti- 
christi est. — Ep. 15, ad Damasum Papam, 
i^ 2, T. I, col. 355, 356, Pat. Lat. T. 22. 

Orate igitur Dominum, ut quod in 
Graeco placet, in Latino non displiceat, et 
quod totus Oriens miratur et praedicat, 
laeto sinu Roma suscipiat. Praedicatio- 
nem quoque cathedrae Alarci Evangelistae 
cathedra Petri Apostoli sua praedicatione 
confirmet. — Ep. 97, ad Panun. et Marc, 
^ 4, col. 792, lb. 

— Praesertim cum libere in praefa- 
tione confessus sim, Origenis commenta- 
rios me esse secutum, et vel mea vel aliena 
dictasse, et in fine ejusdem capituli quod 
reprehendis, scripserim : ' Si cui iste non 
placet sensus, quo nee Petrus peccasse, 



Therefore, though your greatness ter- 
rifies me, yet your kindness invites me. 
From a Priest I demand the safety of the 
victim ; from a Shepherd the protection of 
the sheep. Let jealousy be done with : 
let ambition recede from the Roman 
height : I speak with the successor of the 
Fisherman and the disciple of the Cross. 
I, following none as chief but Christ, am 
associated in communion with thy Bless- 
edness ; that is, with the chair of Peter. 
Upon that rock I know that the Church is 
built. ^Yhoever eats the lamb outside this 
house is profane. — I know not Vitalis ; 
Meletius I reject ; I am ignorant of Paul- 
inus. Whoever does not gather with thee, 
scatters ; that is, he who is not of Christ 
is of Antichrist. 

Pray, therefore, the Lord, that what is 
pleasing in Greek, in Latin may not be 
displeasing ; and what the whole East has 
regard for and preaches, Rome may re- 
ceive with joyful heart. May the chair of 
Peter the Apostle, by its own preaching, 
confirm also the preaching from the chair 
of Mark the Evangelist. 

Especially since I have in the preface 
openly acknowledged that I had followed 
the commentaries of Origen, and had dic- 
tated either my own view or that of others, 
and had written at the end of the same 
chapter with which you find fault : ' If 



THE CATHOLIC FAITH. 



I I 



nee Paulus procaciter ostenditur arguisse 
majorem ; debet exponere, qua consequen- 
tia Paulus in altero reprehendat quod ipse 
commisit.' — Ep. Papae Augustino, inter 
Ep. August., Ep. 75, c. 3, ^ 4, col. 253, 
T. 2, Pat. Lat. T. 33. 



any one be dissatisfied with the interpre- 
tation here given, by which it is shown 
that neither did Peter sin, nor did Paul 
rebuke presumtuously a greater than him- 
self, he is bound to show how Paul could 
consistently blame in another what he 
himself did.' 



SIRICIUS, BISHOP OF ROME. 

It has been doubted if the epistle, from which the following 
extracts have been taken, was really written by Siricius. Tillemont 
makes it probable that it was written by that Bishop (note, page 339, 
Oxford edition of Ambrose's Letters). It is included among the epistles 
of Ambrose, though certainly not written by him. 



De Bonoso direxistis episcopo, quibus 
vel pro veritate, vel pro modestia nostram 
sententiam sciscitari voluistis. — Ep. de 
causa Bonosi, end of Ep. 56, Op. x\m- 
bros., col. 1222, 1223, § I, T. 2, Pars i, 
Pat. Lat. T. 16. 

Ideo primum est, ut ii judicent qui- 
bus judicandi facultas est data ; vos enim 
totius, ut scripsimus, synodi vice dicerni- 
tis ; nos quasi ex synodi auctoritate judi- 
care non convenit. — Id., § 2, lb. 



You have written concerning Bishop 
Bonosus, in which (letter), either from 
(love of) truth or modesty, you inquire 
our opinion. 



The first point, therefore, is that judg- 
ment should be given by those to whom 
the power of judging has been given ; for 
you, as we have said, judge in place of 
the entire Synod; as to ourselves, it does 
not befit us to judge as though by the 
authority of the Synod. 



Following is a portion of a note in Migne's edition of the works 
of Ambrose : 



Holstenius in Collatione Romana illas 
ascribit Syricio : sed utrum MSS. aliquo- 
rum auctoritatem, an vero Baronii conjec- 
turam secutus, ei propriam quoque adjec- 
tam voluerit, incertum manet. — Col. 1222, 
lb. 



Holstenius, in his Roman Collation, 
ascribes these to Syricius : but whether, 
following the authority of some iVlSS., or 
indeed the conjecture of Baronius, he 
thought fit that it should be attributed to 
him as his, remains uncertain. 



At the end of Epistle 56, Ambrose had said 



Sane referendum arbitramur ad sanc- 
tum fratrem nostrum Romanae sacerdotem 
Ecclesiae ; quoniam praesumimus ea te 
judicaturum, quae etiam illi displicere 
nequeant. — Ep. 56, § 7, col. 1222, T. 2, 
lb. 



Moreover, we are of an opinion that 
it will be well for you to refer to our holy 
brother the priest (Bishop) of the Roman 
Church ; for we do not doubt that you will 
determine those things which will not dis- 
please him also. 



12 



THE CATHOLIC P^AITH. 



JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE. 

Ad Stagir., L. i, c. 7, col. 441, T. i, Pars i, Pat. Or. T..47, as cited 
on page 396. 



Kai opa ttoS? ovk acpiijdLv av- 
ruvi ccTcd Tov vojuov ravra duov- 
Ely, (xX.Xd Ttapr eavrov, Eiitaav • 
KpivGo eycsD, tovtsOtiv, kg kjiavrovy 
ovxi Ttapd rod rojuov dxovdaS. 
Ezra Xoinov Hoivor to So/j-ia yive- 
rai. — In Acta Apost., Horn. 33, § i, 
col. 239. T. 9, Pat. Gr. T. 60. 

OvTGDi Ovdsii TVq)Oi 7]V £V TT) 

''EycKXrfdia, dXXd noXX?) f/ evrazia. 
Kai opa jxEzd Uarpor IlavXo'i 
q)^EyyErai, nai ovdEi'i kitidroiii^Ei- 

'iduGOfioi dvEX^^OCT-, ^Oil OVK dito- 

Ttrjda • £nEivo% ydp vv rr]v dpxrfy 
E.yKEx^'ip'Ld^Evo'i. — Id., § 2, col. 240, lb. 
"EitEira jj-Ezd rpia arrf dvrjXBov 
EiT lEpo66Xv/ia idropfjdai IHrpov. 
Ti Ta-uTrj<i raTrEivoqjporEdTEpor ys- 
voiT^ dr TTJi wvxyi j Mftd rodavra 
Kai roiavra KaropBoj/uara, firfdev 
TLarpov dEojiEvoi, i-irjdk rrji eheivov 
(paoviji, a A A.' idoTif.io^ Sv avrcp 
(ttXeov ydp ovSer kpcS tego'^), o/iwi 
drspxsTai &55 npoi jiaKova nai 
TtpEdfivTEpov • nai rfji d7to8rjiJ.ia<i 
avTcS TTJi knEi yivEzai airia 1) 16- 
Topia IlErpov fj-ovrj. ^Opai ncS^ 
T7]v 7tpo6?}Kov6av avToii dnovEfiEi 
Tii.njv , nai ov jliovov d/uEi'voj, dXX' 
ovdE I'dov savror snEivGov sirai 
vojj.iZ,Ei; Kai rovro kn riji dnodi]' 
liiai ravrrj'i drjXoy. KaSdrtEp ydp 
vvv TtoXXoi Twv ddEXcpojv rcSv 
yj/iETEpoov Ttpoi dyiovi avdpai dno- 
8r]/iov6iv, ovroo nai IlavXoi Ttpoi 
Uitpoy TOTE dianEif.iEvo's dityEi • 
fidXXov 8e nai TtoXXcS raTZEivoTE- 
pov. Oi i-iEv ydp vvv c<)qjEXEiaS 
'ivEnEv dTtodr/jiovdiv ■ 6 6e f.iandpio<^ 
TOTE £nEiro<i, ovx ft55 /uaQj^do^EvoS 
ri Ttp' avTOv, ovds go? diopScodiv 
TLva dEc6jU£vo<3, dXXd did tovto jiio- 
vor, GodzE iSeIv avTor nai Ti}i7}dai 
ry Ttapovdia. — Com. in Epist. ad Galat., 
c. I, § II, col. 631, T. 10, Pat. Gr. T. 61. 



And see how he does not let them 
hear these things from the Law, but from 
himself, saying, 'I judge,' that is, from 
myself, not having heard them from the 
Law. Then the decree is made in com- 
mon. 



Thus there was no folly in the Church, 
but good discipline. And see, after Peter, 
Paul speaks, and none silences him ; James 
waits patiently, and does not start up ; for 
he was invested with the chief authoritv. 



Then after three years I went up to 
Jerusalem to see Peter. What can be 
more lowly than such a soul? After such 
successes, wanting nothing of Peter, not 
even his assent, but being of equal dignity 
with him (for at present I will say no 
more), he comes to him as his elder and 
superior ; and the learning of Peter only 
was the cause of the visit, to him there. 
Seest thou how he renders to them the 
becoming honor, and thinks himself to be 
not only not better, but not even equal to 
thern? And this is evident from the jour- 
ney. For Paul was induced to visit Peter 
by the same feeling from which many of 
our brethren sojourn with holy men ; or 
rather by an humbler one. For these 
make the journey for their own gain ; but 
this blessed man, not for his own instruc- 
tion or correction, but merely for the sake 
of beholding and honoring him by his 
presence. 



THE CATHOLIC FAITH. 



51 



IloXXoi v(3v (XTtXcDi dvayirood- 
HorrGDV TOVTL TO fjTfrdv riji ^E7Ci6- 
ToXijiy rojui^ovdi rod Tlerpov tov 
UavXor HavrfyopEir vTtoxpidiv • 
aA/l' ovH a6Ti ravra, ovx edriv, 
ait ay E. — Aid nai IlavXoi ETtntXr'jr- 
TEi, Kcxi iJf'rpo? ar£X£Tac, 'ira ky- 
KaXovf.ievov rov didadudXov xai 
diycSvroi, EvKoXaovEpov o'l ^aQT/rai 
fXEraBf^yrai. Ei ydp, jur/d£v6<s ys- 
vojuevov roiovrov, Ttap'^rEdcV 6 
UavXoi, ovSev dv Eipyddaro jueya- 
rvr ds dqjop^ijjv XafSaor ETtirifir}- 
6ego'^ dcpodporepaiy TtXEiora ro?? 
//o-GT/rcTi? Uer pov rov cpofdov kvs- 
BrfHE. Kai ydp Ei jusv dnovaov 
ravra Ilerpo's drriXEyE, naXcSi dv 
rii EfiEf-iiparo, oJ? rrj<i oiycovofiia'i 
dvarpETtojiiEvrji • vvvi de, ekeivov 
fXEV E7t:iriiJ.wvro<i, rovrov 6e diywv- 
ro<3f TtoXvi roii e^ 'lovdaioov q)6/3o<3 
kyivETo. — Id., c. 2. § 4, col. 640, 641, 
lb. 



Many, on a superficial reading of this 
part of the Epistle, suppose that Paul 
accused Peter of acting a part. But this 
is not so, it is not so, far from it. — Where- 
fore Paul rebukes, and Peter submits, that 
when the master is blamed and keeps 
silence the disciples may more readily come 
over. Without this occurrence Paul's ex- 
hortation would have had little effect ; but 
the occasion hereby afforded of delivering 
a severe reproof, impressed Peter's disci- 
ples with a more lively fear. Had Peter 
disputed, hearing these things, he might 
justly have been blamed for violating the 
understanding between them ; but now 
that the one reproves and the other keeps 
silence, the Jewish party are filled with 
serious alarm. 



COUNCIL OF CONSTANTINOPLE, 381, 



Dr. Weninger says : "This Council was, at firSt, nothing more than 
a provincial Synod, and if it now holds a higher rank, that distinction, 
as the ingenious Gerbert remarks, is altogether due to the authority of 
the Popes, who confirmed its Canons. It was convened by Damasus,'" 
etc. (Infallible Authority of the Pope, pp. 109, no). It is true that the 
third Canon, passed by this Council, was rejected by successive Bishops 
of Rome — Leo, Gelasius, Gregory I., Nicholas I. (Pusey on the Coun- 
cils, p. 320). Hefele says : '' Theodosius summoned a large Synod to 
meet at Constantinople," and that '' Baronius and others have tried to 
prove that Pope Damasus really summoned this Synod, since its mem- 
bers had themselves said : ^ They had assembled in Constantinople in 
accordance with a letter from Damasus to the Emperor Theodosius the 
Great.' We do indeed find this in a Synodal Letter to Theodoret [v., 
c. 9], which, however, does not emanate from this, but from a second 
Constantinopolitan Synod of 382 " (Hist, of Councils, pp. 342, 343, 
English edition). 

The Council met to condemn the Apollinarian and Macedonian 
heresies. We are inclined to think that this should have been done 
by an infallible Pope. The Council made certain additions to the 



SH 



THE CATHOLIC FAITH. 



Nicene Creed. Surely this too was part of the duty of an infallible 
Pontiff. 

After this, the emperor without delay 
summoned a synod of Bishops of his own 
faith, in order that the Nicene faith might 
be established. 



Socrates. — Mr/dev Sk 6 f5a6iXEvi 
v7CEpB£/.iEroi, 6vvodor k 7116 ho it gov 
TVS avrov 7tidrEGJ<^ dvyuaXET, etci 
TO Hparvrai rijv Iv Niuaia Tti6ziy , 
K. r. A.— H. E., L. 5, c. 8, col. 576, Pat. 
Or. T. 67. 



The Council requested the emperor to confirm its decisions 



— Kai on dwEMorrsi Ei% Trjv 
KaovdravTirov TtoXiv xard ro 
ypdjifj-a Trj<i 6rji Ev6Ef:iEiai, itpwrov 
jusv avEvsGoddjusOa rijv Ttpo's dXX.?}- 
Xov<5 o/ioroiav ETteira 8s uai dvr- 
TojuovS opovi izEcpcDvijdajLiEr, rrfv 
TE TcSr TtdrspGov Ttidriv rcSv er 
Nixaia HvpGo6avTE<s, nai rdi uar^ 
avTTJi £Hq)VEidaS aipsdEii dvadE/.ia- 
TidavTEi. Ilpdi dk rovroii, nai 
VTtsp Til's EVTaziai tcSv EHxXrjdiwv 
prjTovi uarorai cbpidafiEv • ditEp 
ditavTa t(28e ijiicSv t(S ypdmnaTi 
vrCEzd^ajdEv. ^EojusSa roivvv ttjS 
dr)i Evde^Euxi STtiKvpooBr/vai Tr/<i 
dvvoSov Trj<s ■iprjq)OV " zV c^dTtsp Toii 
Trj<s ycXrjdEcai yd/iifiadi ttjv ''EkkXt}- 
diav TETiiJ.i]xaiy ovtgo nai T(2r do^- 
dvTGOv E7Cidq)payid-^i to teXo'^. — 
Labbe. Concil., T. 2, col. 945, 946, quoted 
by Migne, Pat. Lat. T. 13, col. 544, AB. 



And having come to the city of Con- 
stantine, according to the letter of thy 
Piety, we first renewed mutual concord 
among one another, and then we put forth 
short definitions, confirming the faith of 
the Fathers at Nicaea, and condemning 
the perverse heresies that had sprung up 
against it. And in addition to these 
things, and for the discipline of the 
Church, we enacted certain causes ; all 
of which we have appended to this letter 
of ours. Therefore we beseech thy Piety 
to ratify the decree of the Synod ; that 
as thou hast honored the Church by the 
letters convoking the Council, thus thou 
should seal the end of the things decreed 
by it. 



It is but just to State that Damasus, Bishop of Rome, wrote two 
epistles against the ApoUinarian and other heresies (Theodoret Eccl. 
Hist., L. 5, c. 10, 11). But we are left in doubt whether these were 
ex cathedra, as Damascus did not, according to Fessler, "express his 
intention " of speaking ex cathedra. 



Damasus, Bishop of Rome. — Tivood- 

UETE ToivVV, OTl TOY TtdXai TljXO- 

Beov, tov f5sfirjXov, tov /naBrjTTfv 
^ATtoXivapiov tov aipEriKov, juETa 
tov ddEftov<3 avTov SoyjuaTO's na- 
HEiXojXEv , ycai ovSajj.wi TtidTsvojuEv 
avTov Ta Xeiipava Xoyoo tivi tov 
XoiTtov idxvEiv. — Ti Toivvv itdXiv 



Know then, that we have condemned 
Timothy, the impure, the disciple of the 
heretic Apollinaris, with his impious doc- 
trines, and we hope none of his sect will 
arise in future. — Why then should you 
seek over again for me to depose Tim- 
othy ? (He has been already deposed) 
by the judgment of the apostolic chair, 



THE CATHOLIC FAITH. 



515 



nap ejiiou C?/relr£ rrjv HaOaipediv Peter, Bishop of Alexandria, being pres- 

TiuoOsov ; Kai evravBcx xpidei rrj'i ent. 

ditcdToXiyirjZ Ka^Jedpa'i, itcxpovTO'^ 

uai JJerpov rov kitiduoTtov rtji yiA- 

EzaydpEGOv 7t6XeQO<i. — Theodoret Eccl. 

Hist., L. 5, c. 10, col. 1220, 1221, T. 3, 

Pat. Gr. T. 82. 

AURELIUS AUGUSTINE, BISHOP OF HIPPO. 



Quapropter non ideo Petrum emenda- 
vit, quod paternas traditiones observaret : 
quod si facere vellet, nee mendaciter 
nee incongrue faceret ; quamvis enim jam 
superflua, tamen solita non nocerent : sed 
quoniam Gentes cogebat Judaizare, quod 
nullo modo posset, nisi ea sic ageret, tan- 
quam adhuc etiam post Domini adventum 
necessaria saluti forent ; quod vehementer 
per apostolatum Pauli Veritas dissuasit. 
Xec apostolus Petrus hoc ignorabat ; sed 
id faciebat, timens eos qui ex circumcis- 
ione erant. Ita et ipse vere correctus est, 
etc.^Ep. 40, c. 4, v^ 5, col. 156, T. 2, 
Pat. Lat. T. 33. 



— Ecce putemus illos episcopos, qui 
Romae judicarunt, non bonos judices fu- 
isse ; restabat adhuc plenarium Ecclesiae 
universae conciHum, ubi etiam cum ipsis 
judicibus causa posset agitari, ut si male 
judicasse convicti essent, eorum sententiae 
solverentur. — Ep. 43, c. 7, § 19, col. i6g, 
lb. 

vSi autem verum scripsit Paulus, verum 
est quod Petrus non recte tunc ingredie- 
batur ad veritatem Evangelii. Id ergo 
faciebat quod facere non debebat ; etc. — 
Ep. 82, c. 2, § 7, col. 278, lb. 



Wherefore, he did not rebuke Peter 
because he observed the customs of his 
ancestors — which, if he had wished to do, 
he might have done without deceit or in- 
consistency, for, although now superflu- 
ous, yet they were not hurtful to one accus- 
tomed to them — but since he was compel- 
ling the Gentiles to be Judaizers, which 
he could not do otherwise than by so act- 
ing in regard to them as if their observance 
was, even after the Lord's coming, still 
necessary to salvation, against which, truth 
protested through the apostolic office of 
Paul. Nor was the Apostle Peter igno- 
rant of this, but he did it thi'ough fear of 
those who were of the circumcision. And 
thus was he truly corrected, etc. 

Let us suppose that those bishops 
who decided the case at Rome were not 
good judges ; there still remained a plen- 
ary Council of the universal Church, in 
which these judges themselves might be 
put on their defence : so that, if they were 
convicted of mistake, their decisions might 
be reversed. 

But if Paul wrote what was true, it is 
true that Peter was not then walking 
uprightly, according to the truth of the 
Gospel. He was therefore doing what he 
ought not to have done. 



Extracts from an epistle to Pope Celestine 



Existunt exempla, ipsa Sede Apos- 
tolica judicante, vel aliorum judicata fir- 
mante, quosdam pro culpis quibusdam, 
nee episcopali spoHatos honore, nee rehc- 
tos omnimodis impunitos. — Papae Coeles- 
tino ; Ep. 209, § 8, col. 955, lb. 



There are cases on record in which 
the ApostoHc See, either pronouncing 
judgment or confirming the judgment of 
others, sanctioned decisions by which per- 
sons, for certain offences, were neither 
deposed from their episcopal office, nor 
left altogether unpunished. 



5i6 



THE CATHOLIC FAITH. 



Judicia quippe illis, et publicas potes- 
tates, et militares impetus tanquam exse- 
cuturos apostolicae Sedis sententiam, sive 
ipse, sive rumores creberrimi comminan- 
tur, ut miseri homines christiani catholici 
graviora formident a catholico episcopo, 
quam, cum essent haeretici, a catholico- 
rum imperatorum legibus formidabunt. 
Non sinas ista fieri, obsecro te per Christi 
sanguinem, per Apostoli Petri memoriam, 
qui Christianorum praepositos populorum 
monuit ne violenter dominentur in fratres. 
—Id., § 9, col. 956, lb. 



Jam enim de hac causa duo concilia 
missa sunt ad Sedem Apostolicam : inde 
etiam rescripta venerunt. Causa finita est : 
utinam aliquando finiatur error ! Ergo ut 
advertant monemus, ut instruantur doce- 
raus, ut mutentur oremus. — Serm. 131, c. 
10, § 10, col. 734, T. 5, Pars i, Pat. Lat. 
T. 38. 

Petrus autem simulatione sua tan- 
quam in Judaismo salus esset, cogebat 
Gentes judaizare. — Petri ergo simulatio 
libertati Pauli non est comparanda. Et 
ideo Petrum amare debemus libenter cor- 
rectum, non autem astruere etiam de Pauli 
auctoritate mendacium : qui et Petrum 
coram omnibus in rectam viam revocavit, 
etc. — De Mend., c. 5, § 8, col. 493, T. 6, 
lb., T. 40. 

Nam in Epistola ad Galatas, quae uti- 
que sicut caeterae ad doctrinam religionis 
pietatisque conscripta est, illo loco dicunt 
eum esse mentitum, ubi ait de Petro et 
Barnaba, cum vidissim quia non recte in- 
grediunter ad veritatem Evangelii. Cum 
enim volunt Petrum ab errore, atque ab 
ilia in quam inciderat, viae pravitate de- 
fendere ; ipsam religionis viam in qua 
salus est omnibus, confracta et comminuta 
Scripturarum auctoritate conantur ever- 
tere. — Id., c. 21, § 43, col. 517, 518, lb. 



For either from himself, or at least 
from very frequent rumors, threats are held 
out against them that the courts of justice, 
and the public authorities, and the vio- 
lence of the military, are about to carry 
into force the decision of, the Apostolic 
See ; so that these unhappy men, being 
now Catholic Christians, dread greater 
evils from a Catholic Bishop than those 
which, when they were heretics, they 
dreaded from the laws of Catholic em- 
perors. Do not permit these things to be 
done, I implore you, by the blood of 
Christ, by the memory of the Apostle 
Peter, who has warned those placed over 
Christian people against violently lording 
it over their brethren. 

For already two councils concerning 
this question have been sent to the Apos- 
tolic See : and from thence also rescripts 
have come. The cause is ended ; w^ould 
that the error be ended sometime ! There- 
fore do we advise that they may take heed, 
we teach that they may be instructed, we 
pray that they may be changed. 

But Peter, by his making as though 
salvation consisted in Judaism, was com- 
pelling the Gentiles to Judaize. — Peter's 
simulation, therefore, is not to be com- 
pared to Paul's liberty. And while we 
ought to love Peter for that he willingly 
received correction, we must not bolster 
up lying even by the authority of Paul, 
who recalled Peter to the right path in the 
presence of them all. 

For in the Epistle to the Galatians, 
which like the rest was written for doc- 
trine of religion and piety, in that place 
they say he told a lie, where he says, con- 
cerning Peter and Barnabas, ' When I 
saw that they walked not uprightly, ac- 
cording to the truth of the Gospel.' For 
while they wish to defend Peter from 
error, and from that depravity of way into 
which he had fallen, the very way of 
religion in which is salvation for all, they, 
by breaking and mincing the authority of 
the Scriptures, do endeavor themselves to 
overthrow. 



THE CATHOLIC FAITH. 



517 



Cum igitur tantum auxilium Uei tan- 
tum profectum fructumque videamus, dubi- 
tabimus nos ejus Ecclesiae condere gremio, 
quae usque ad confessionem generis hu- 
mani ab apostolica Sede per successiones 
episcoporum, frustra haereticis circumla- 
trantibus, et partim plebis ipsius judicio, 
partim conciliorum gravitate, partim etiam 
miraculorum majestate damnatis, culmen 
auctoritatis obtinuit? Cui nolle primas 
dare, vel summae profecto irapietatis est, 
vel praecipitis arrogantiae. — De Utilit. 
Credendi, c. 17, § 35, col. gi, T. 8, lb. 
42. 

Nee nos ipsi tale aliquid auderemus 
asserere, nisi universae Ecclesiae concor- 
dissima auctoritate firmati ; cui et ipse sine 
dubio crederet, si jam illo tempore, quaes- 
tionis hujus Veritas eliquata et declarata 
per plenarium concilium solidaretur. Si 
enim Petrum laudat et praedicat ab uno 
posteriore collega patienter concorditerque 
correctum, quanto citius ipse cum concilio 
provinciae suae universi orbis auctoritati 
patefacta veritate cessisset ? — De Bapt. 
Cont. Donat., L. 2, c. 4, col. 129, T. 9, 
lb., T. 43. 



Sed sicut diligentius inquisita Veritas 
docuit, quae post magnos dubitationis 
fluctus ad plenarii concilii confirmationem 
perducta est, etc. — Id., c. 7, § 12, col. 
133, lb. 

Neque enim Pharisaei caeci, quamvis 
dicentes aliquando quod fieri debebat, 
comparandi erant Apostolo Petro, quam- 
vis dicenti aliquando quod fieri non debe- 
bat. Non solum autem istarum ariditas 
illius viriditati conferenda non est : sed 
nee aliorum fructus illius ubertati ad'ae- 
quandus est. Gentes enim nemo judaizare 
nunc cogit, nee ideo tamen quisquam nunc 
in Ecclesia quantumlibet profecerit, Petri 
apostolatui conferendus est. Quapropter 
reddens debitam reverentiam, dignumque 
honorem quantum valeo persolvens paci- 



When, therefore, we see so great help 
of God, so great progress and fruit, shall 
we doubt to hide ourselves in the bosom 
of that Church which even unto the con- 
fession of the human race from the apos- 
tolic See through succession of Bishops 
— heretics in vain barking around her and 
being condemned, partly by the judgment 
of the very people, partly by the weight of 
councils, partly also by the majesty of 
miracles — has held the summit of author- 
ity ? To be unwilling to give to her' the 
first place, is either surely the height of 
impiety or headlong arrogance. 

Nor should we venture to assert any- 
thing of the kind, unless we were sup- 
ported by the unanimous authority of the 
whole Church ; to which also he (Cyprian) 
without doubt would have yielded, if at 
that time the truth of that question had 
been placed beyond dispute by the in- 
vestigation and decree of a plenary coun- 
cil. For if he quotes Peter as an example 
for his allowing himself quietly and peace- 
fully to be corrected by a younger col- 
league, how much more readily would he, 
with the Council of his province, have 
yielded to the authority of the whole 
world, when the truth has thus been 
brought to light ? 

But, according to the teaching which 
springs from a more careful investigation 
into the truth, which, after great doubt 
and fluctuation, was brought at last to the 
decision of a plenary council, etc. 

For neither were the blind Pharisees, 
although they sometimes enjoined what 
was right to be done, to be compared to 
the Apostle Peter, although he enjoined 
at times what was not right. But not only 
is their drjmess not to be compared to his 
greenness, but even the fruit of others may 
not be deemed equal to his fertility. For 
no one now compels the Gentiles to Juda- 
ize, and yet no one now in the Church, 
however great his progress in goodness, 
may be compared with the apostleship of 
Peter. Wherefore, rendering due rever- 



51 



THE CATHOLIC FAITH. 



ficio episcopo et glorioso Martyri Cypriano, 
audeo tamen dicere eum aliter sensisse 
de schismaticis vel haereticis baptizandis, 
quum postea Veritas prodit, non ex mea, 
sed ex universae Ecclesiae sententia, ple- 
narii concilii auctoritate roborata atque 
firmata : sicut venerans pro sui merito 
Petrum primum Apostolorum et eminen- 
tissimum martyrum audeo tamen dicere, 
non eum recte fecisse ut Gentes judaizare 
cogeret. — Id., L. 6, c. 2, 4; 3, col. igg, 
lb. 



To Boniface, Bishop of Rome 

Cum vero non desinant fremere ad 
dominici gregis caulas, atque ad diripien- 
das tanto pretio redemptas oves, aditus 
undecumque rimari, communisque sit om- 
nibus nobis qui fungimur episcopatus 
officio (quamvis ipse in ea praeemineas 
celsiore fastigio) specula pastoralis : etc. — 
Cont. duas Epist. Pelag., L. i, c. i, g 2, 
col. 551, T. 10, Pars i, lb., Pat. Lat. T. 44. 



ence, and paying, so far as I can, the 
fitting honor to the peaceful Bishop and 
glorious Martyr Cyprian, I yet venture to 
say that his view concerning the baptism 
of schismatics and heretics was contrarj^ 
to that which was afterwards brought to 
light by a decision, not from me, but from 
the whole Church, confirmed and strength- 
ened by the authority of a plenary coun- 
cil ; just as, while paying the merited 
reverence to Peter, the first of the Apostles 
and most eminent of the martyrs, I yet 
venture to say that he did not do right in 
compelling the Gentiles to Judaize. 



Since, in truth, they do not cease to 
growl at the entrances to the Lord's fold, 
and from every side to tear open ap- 
proaches, with a view to tear in pieces the 
sheep redeemed at such a price ; and since 
the pastoral watch-tower is common to all 
of us who discharge the office of the epis- 
copate (although you are prominent therein 
on a loftier height), etc. 



Century V. 

CYRIL, BISHOP OF ALEXANDRIA. 



avroi's, rdxcx. dr/itov xai ev x^^po^i 
yeyovE, TtpoOriSsi's dei 8v6q)7jjuiai 
£7ti 8v6q}rjiJ.iai^, nai ^eva ual dWo- 
rpia TtavTEXcSi ElT^yovfiEvo'i 86y- 
fiara, d iirj oiSev oA.oa'S rj dyia 
KaboXiKT} 'EKKX7]6ia- EdixcxicodauEv 
vTto}ivrf6BeyTa rpirop ypd/ijiari, 
rovroj df} rep Tts/ncpSEvri Ttapd te 
rifi(2y, nai rov u6iGordrov xai Beo- 
6£/JE6rdror dSEXcpov i^jucdv xai 
6vXXeit ov py ov KsXEdrivoVy rov rrji 
liEydXrji 'Poj//A/? ETtidxoTtov. — Ep. 19, 
ad Monachos Constan., col. 128, A., T. 
10, Pat. Gr. T. 77. 



CELESTIXE I., BISHOP OF ROME. 

From an epistle to Cyril of Alexandria : 

'2vyacpbEi67}i 601 roivvv rrji av- Wherefore, joining the authority of 

^Evria'. rov rjiiEripov hpovov^ rrj our See to yours, having used our place, 



But since he [Xestorius] has continued 
in the same sentiments, or even in worse, 
always adding blasphemy to blasphemy, 
and introducing altogether strange and 
foreign dogmas, which the Holy Catholic 
Church has not at all known, we have 
condemed him, admonished by a third 
letter, namely this, sent forth from us, and 
from our most holy and religious brother 
and fellow-minister, Celestine, Bishop of 
Great Rome. 



THE CATHOLIC FAITH. 



519 



rj/iETepa 8ia8oxy Xf^V^^^M^'^o'^, rav- execute this sentence with strict sever- 
Ti/v €Hf5if5d6Ei<i dnpiftEl dzsfjfjoTrjTi ity, etc. 
T7]v cYTtocpadir, h. r. X. — Ep. ad Cyril., 
ap. Epp. Cyril., Ep. 12, col. 93, A., L. 
10, Pat. Gr. T. 77.- 

COUNCIL OF EPHESUS, 431. 

This Council was convoked by the Emperor Theodosius the 
Younger, to settle the Nestorian controversy. Cyril of Alexandria 
presided. The Gospels were placed on a throne in the centre of the 
assembly. The emperor was requested, by a letter, to give his royal 
authority to the proceedings of the Council. 

Extracts from Evagrius are taken from Valesius' edition of his 
history, edition 1695. The Latin instead of the Greek is given, as the 
latter contained many abbreviations and old characters that are not 
now used. 



Evagrius. — Quae cum Cyrillus Alex- 
andrinorum Episcopus, Vir celeberrimi 
nominis, per litteras suas reprehendisset, 
iisdemque respondisset Nestorius, ac ne- 
que iis, quae a Cyrillo, neque his, quae 
a Celestino senioris Romanae Episcopo 
scripta erant, acquiesceret, sed nihil veri- 
tus, adversus universam Ecclesiam pro- 
prium virus evomeret ; merito Cyrillus 
petiit a Theodosio,, qui tunc Orientis Im- 
perium administrabat, ut ejus mandato 
prima Synodus Ephesi congregaretur, Im- 
perialibus Htteris, tum ad Cyrillum ip- 
sum, tum ad omnes ubique sanctissima- 
rum Ecclesiarum Episcopos missis. — Eccl. 
Hist., L. I, c. 3, C, Valesius' ed., p. 258. 

— Divino Cyrillo Celestini quoque 
Romanae urbis, uti supra diximus, Epis- 
copi vices gerente. — Id., c. ^, B., lb., 
P- 259. 



When the well-known Cyril, the Bishop 
of the Alexandrians, had censured these 
things by his letters, and Nestorius had 
replied to them, but neither to those which 
were written by Cyril, nor those by Celes- 
tine. Bishop of the elder Rome, did he 
pay any regard, but, fearing nothing, con- 
stantly poured forth poison on the whole 
Church ; Cyril justly sought from Theo- 
dosius, who at that time was ruling over 
the Eastern Empire, that by his mandate 
the first Synod of Ephesus should be 
assembled, imperial letters being sent first 
to (?yril himself, and then to all the 
Bishops of the most holy Churches every- 
where. 

The holy Cyril occupied the post of 
Celestine, who, as we have said above, 
was the Bishop of elder Rome. 



Some have supposed Cyril was president alone ; others, that Celes- 
tine of Rome, by his legates ; others, Cyril and Celestine together ; and 
others, Cyril and Memnon, Bishop of Ephesus. But this is a small 
matter, as it makes nothing in favor of Papal Infallibility or of Appeals 
to Rome. Celestine, previous to the Council, had, in conjunction with 
a Roman synod, condemned Nestorius. Even if this was not done ex 
cathedra, it was done officially. But the Roman decree fell into abey- 
ance, and Nestorius had to appear before the Council of Ephesus. 



520 



THE CATHOLIC FAITH. 



EyA(;Rirs. — Sancta Synodus adversus 
Nestorium haec ad verbum pronuntiavit. 
—Id., c. J. D.. lb. 



The holy Synod pronounced these 
these things against Xestorius. 



Below is an extract from one of Valesius' Annotations 



Valesius. — Cyrillum in Ephesino 
Concilio Caelestini Romani Pontificis vi- 
ces gessisse satis constat. Certe in actis 
ejus Concilii Cyrillus hoc titulo ubique 
decoratur, etiam post adventum Legato- 
rum sedis Romanae, ut patet ex actione 
quarta ejusdem Concilii, ubi Legati Ro- 
mani statim post Cyrillum Alexandrinum 
ante reliquos omnes Episcopos nominan- 
tur. Duplici igitur nomine Cyrillus Ephe- 
sino Concilio praesedit, videlicet tanquam 
Episcopus Alexandrinus, et tanquam Vi- 
carius Episcopi Romani. — Annotat. H. E. 
Evag., c. 4, p. 55. 



It has been sufficiently shown that 
Cyril held the place of Celestine, the 
Roman Pontiff, in the Council of Ephe- 
sus. Certainly, in the Acts of that Coun- 
cil, C3'ril was honored with that title every- 
where, even after the arrival of the legates 
of the Roman See, as is evident from the 
fourth act of that same Council, where the 
Roman legates immediately after nomi- 
nated Cyril of Alexandria before all of the 
other Bishops. Therefore Cyril presided 
at the Council of Ephesus under a two- 
fold appellation — as Bishop of Alexandria 
and as Vicar of the Roman Bishop. 



Evagrius speaks of a second Council of Ephesus, 449 



EvAGRiUS. — Huic Concilio praesidere 
jussus est Dioscorus, Alexandrinae Eccle- 
siae post Cyrillum Episcopus, etc. — Julius 
item Episcopus, qui Leonis Episcopi Ro- 
mani vices gerebat. — Id., c. 10, CD., lb., 
p. 266. 

Scripta est ab eodem Imperatore con- 
stitutio admodum pia quae relata est in 
primo Justiniani libro, qui Codex dicitur, 
estque numero tertia primi tituli. Ii> qua 
Theodosius, eum quem prius in deliciis 
habuerat, sicut ipse Nestorius scribit, 
divinitus incitatus, omnibus, ut ita dicam, 
calculis condemnavit, anathema ei denun- 
tians his verbis, etc. — Id., c. 12, B., lb., 
p. 269. 



At this Council, Dioscorus, Bishop 
after Cyril in the Church of Alexandria, 
was appointed to preside. — Julius, like- 
wise a Bishop, who held the place of Leo, 
the Roman Bishop. 

A constitution was composed by the 
same ruler, very religious, which is con- 
tained in the first book of Justinian, called 
the Code, and is third in number under 
the first title. In which Theodosius, 
moved by heaven, condemned by votes, 
as the saying is, him to whom he had be- 
fore been attached, as Nestorius himself 
writes, threatening him with anathema, in 
these words, etc. 



ST. VINCENT OF LERINS. 



In ipsa item Catholica Ecclesia mag- 
nopere curandum est ut id teneamus quod 
ubique, quod semper, quod ab omnibus 
creditum est. Hoc est etenim vere pro- 
prieque catholicum, quod ipsa vis nominis 
ratioque declarat, quae omnia fere uni- 
versaliter comprehendit. Sed hoc ita de- 
mum fiet, si sequamur universitatem, anti- 



Likewise, in the Catholic Church itself 
it is earnestly to be considered that we hold 
that which hath been believed everywhere, 
always, and by all. For that is truly 
Catholic, as the very force and nature of 
the word doth declare, which comprehend- 
eth all things in general after an universal 
manner. But this mav be done in this 



THE CATHOLIC FAITH, 



521 



quitatem, coAsensionem. Sequemur autem 
universitatem hoc modo, si banc unam 
fidem veram esse fateamur quam tota per 
orbem terrarum confitetur Ecclesia ; anti- 
quitatem vero ita, si ab his sensibus nulla- 
tenus recedamus quos sanctos majores ac 
patres nostros celebrasse manifestum est : 
consensionem quoque itidem, si in ipsa 
vetustate omnium vel certe pene omnium 
sacerdotnm pariter et magistrorum defin- 
itiones sententiasque sectemur. — Com- 
mon., c. 2, col. 640, Pat. Lat. T. 50. 

Quid igitur tunc laciet Christianus 
catholicus, si se aliqua Ecclesiae particula 
ab universalis fidei communione praeci- 
derit? Quid utique nisi ut pestifero cor- 
ruptoque membro sanitatem universi cor- 
poris anteponat ? Quid si novella aliqua 
contagio non jam portiunculam tantum, 
sed totam pariter Ecclesiam commaculare 
conetur? Tunc item providebit ut anti- 
quitati inhaereat, quae prorsum jam non 
potest ab ulla novitatis fraude seduci. 
Quid si in ipsa vetustate, duorum aut 
trium hominum, vel certe civitatis unius 
aut etiam provinciae alicujus error depre- 
hendatur ? Tunc omnino curabit ut pau- 
corum temeritati vel inscitiae, si qua sunt, 
universaliter antiquitus universalis Concilii 
decreta praeponat. Quid si tale aliquid 
emergat ubi nihil hujusmodi reperiatur? 
Tunc operam dabit ut collatas inter se 
majorum consulat interrogetque senten- 
tias, eorura duntaxat qui diversis licet tem- 
poribus et locis, in unius tamen Ecclesiae 
Catholicae communione et fide perman- 
entes, magistri probabiles exstiterunt ; et 
quicquid non unus aut duo tantum, sed 
omnes pariter uno eodemque consensu 
aperte, frequenter, perseveranter tenuisse, 
scripsisse, docuisse cognoverit, id sibi 
quoque intelligat absque ulla dubitatione 
credendum. — Id., c. 3, col. 640, 641, lb. 

Cum ergo undique ad novitatem rei 
cuncti reclamarent, atque omnes quaqua- 
versum sacerdotes pro suo quisque studio 
reniterentur, tunc beatae memoriae Papa 



way, if we follow Universality, Antiquity, 
Consent. Universality we shall follow 
thus, if we profess that one faith to be 
true, v.'hich the whole Church throughout 
the world confesses ; Antiquity thus, if 
we part not in any way from those senses 
which it is plain our holy ancestors and 
Fathers held ; likewise Consent, if in this 
very antiquity itself we hold the defini- 
tions and opinions of all, or at any rate 
almost all, the priests and doctors together. 

What then shall a Catholic Christian 
do, if some small part of the Church cut 
itself off from the communion of the uni- 
versal faith ? What else but prefer the 
health of the whole body before the pes- 
tiferous and corrupt member? What if 
some new affection goeth about to corrupt 
not in this case only a little part, but the 
whole Church ? Then likewise shall he 
regard and cleave unto Antiquity, which 
can now no more be seduced by any crafty 
novelty. V\ hat if in Antiquity itself he 
found some error of two or three men, of 
haply of some one city or province? Then 
he shall diligently take care that he prefer 
the universal decrees and determinations 
of an ancient General Council, if such 
there be, before the temerity or folly of a 
few. What if some such case happen 
where no such thing can be found? Then 
he shall labor to refer to and consult the 
opinions of the Fathers, compared with 
each other, those only, who, though they 
lived in different times and places, yet 
remaining in the communion and faith 
of one Catholic Church, were approved 
masters : and whatsoever he shall per- 
ceive, not one or two, but all jointly with 
one consent, plainly, usually, constantly 
to have holden, written and taught, that 
let him know ought, without scruple or 
doubt, to be beheved. 

When, therefore, everywhere all ex- 
claimed against the novelty of the thing, 
and all priests in all places, each one ac- 
cording to his zeal, did oppose ; then Pope 



522 



THE CATHOLIC FAITH. 



vStephanus Apostolicae Sedis antistes, cum 
caeteris quidem collegis suis, sed ■ tamen 
prae caeteris restitit, dignum, ut opinor, 
existimans si reliquos omnes tantum fidei 
devotione vinceret quantum loci auctori- 
tate superabat. — Id., c. 6, col. 645, 646, 
lb. 

Christi vero Ecclesia, sedula et cauta 
depositorum apud se dogmatum custos, 
nihil in his unquam permutat, nihil min- 
uit, nihil addit, non amputat necessaria, 
non apponit superflua, non amittit sua, 
non usurpat aliena ; sed omni industria 
hoc unum studet ut vetera fideliter sapien- 
terque tractando, si qua sunt ilia antiqui- 
tus informata et inchoata accuret et poliat ; 
si qua jam expressa et ennucleata consoli- 
det, firmet ; si qua jam confirmata et 
definita, custodiat ; etc. — Id., c. 23, col. 
669, lb. 



Quonam modo in Scripturis Sanctis 
veritatem a falsitate discernent ? Hoc 
scilicet facere magnopere curabunt, quod 
in principio Commonitorii istius sanctos 
et doctos viros nobis tradidisse scripsimus, 
ut divinum Canonem secundum universa- 
lis Ecclesiae traditiones et juxta Catholici 
dogmatis regulas interpretentur ; in qua 
item Catholica et apostolica Ecclesia se- 
quantur necesse est universitatem, anti- 
quitatem, consensionem. — Id., c. 27, col. 
674, lb. 

Atque ideo quascumque illas antiqui- 
ores vel schismatum vel haereseon pro- 
fanitates nullo modo nos oportet nisi aut 
sola, si opus est, Scripturarum auctoritate 
convincere, aut certe jam antiquitus uni- 
versalibus sacerdotum catholicorum Con- 
ciliis convictas damnatasque vitare. — Id., 
c. 28, col. 675, lb. 

Item diximus in ipsa Ecclesiae vetus- 
tate duo quaedam vehementer studioseque 
observanda quibus penitus inhaerere de- 
berent quicumque haeretici esse nollent : 



Stephen, of blessed memory. Bishop of the 
Apostolic See, resisted with the rest of his 
colleagues, but yet more than the others, 
thinking it proper, I suppose, to excel all 
the others in devotion towards the faith, 
as he was superior in authority of place. 

Truly the Church of Christ, a care- 
ful and diligent keeper of doctrines com- 
mitted to her, never changes anything in 
these, diminishes nothing, adds nothing ; 
what is necessary she does not take away, 
what is superfluous she does not put on, 
what is her own she does not lose, what is 
foreign she does not usurp ; but with all 
industry she labors about this one thing 
that by faithful and prudent handling of 
what is old, if anything has been in times 
past well entered upon and begun, she 
may perfect and polish it ; if anything 
well set forth and declared, she may ratify 
and confirm it ; if anything confirmed and 
defined, she may retain it ; etc. 

How shall they [Catholics] in Holy 
Scripture discern truth from falsehood ? 
On this very point, forsooth, they must 
have great care, as in the beginning of this 
very Commonitory we wrote that holy and 
learned men had delivered to us, that they 
should interpret the divine Canon accord- 
ing to the tradition of the Universal 
Church and the rules of Catholic doc- 
trine ; in which Catholic and Apostolic 
Church they must likewise of necessity 
follow Universality, Antiquity; and Con- 
sent. 

And therefore all such ancient pro- 
fane schisms or heresies we must not 
otherwise conquer, but only, if need be, 
by the authority of the Scriptures, or else 
to shun them as already convicted and 
condemned in old time by general coun- 
cils of Catholic priests. 

Likewise, we said that in ecclesiastical 
antiquity there were two certain things 
that were to be diligently and seriously 
observed, to which all those who do not 



THE CATHOLIC FAITH, 



523 



primum, si quid esset antiquitus ab om- 
nibus Ecclesiae Catholicae sacerdotibus 
universalis Concilii auctoritate decretum ; 
deinde si qua nova exsurgeret quaestio, 
ubi id minime reperiretur, recurrendum ad 
sanctorum patrum sententias, eorum dun- 
taxat qui suis quisque temporibus et locis 
in unitate communionis et fidei perman- 
entes, magistri probabiles exstitissent, et 
quicquid uno sensu atque consensu tenu- 
isse invenirentur, id Ecclesiae verum et 
catholicum absque ullo scrupulo judicare- 
tur. — Id., c. 29, col. 677, 678, lb. 



wish to be heretics must cling : the iirst, 
whatever in old time has been decreed by 
all the priests of the Catholic Church, by 
the authority of a general council ; sec- 
only, if any new question arose, in which 
that could not be found, recourse should 
be had to the opinions of the holy 
Fathers, yet of those only who in their 
time and place were approved masters, 
continuing in the unity of the communion 
and faith ; and whatsoever they should 
be found to have held with one mind and 
consent, that should be judged to be, 
without any scruple, the true and Catholic 
doctrine of the Church. 



Is it likely that St. Vincent knew anything about ''x\ppeals to 
Rome," or an infaUible Pope in the Apostohc See? The only way he 
knew of discerning '-the true Cathohc faith from false and wicked 
heresy" was, first, "by the authority of the law of God "; and, secondly, 
'•by the tradition of the Catholic Church" (beginning of Chapter II.). 
Then he goes on to say that that is "properly Catholic which hath been 
believed everywhere, always, and by all." St. Vincent's treatise is 
conclusive in regard to the mode of arriving at the truth in the early 
Church. Instead of appl5dng the threefold and difficult rule, how much 
easier it would have been to have resorted to an infallible Pope, who 
could have banished all doubts bv an ex cathedra utterance. 



SOCRATES. 



rvGopi^ov6iv ovv TO) t.ni6H67t(£) 
'Pgoju7j<S 'IovXi'go rd na^ eavrovi- 6 
ds, avE Ttftovoj.iia rrji ev ^Paouy 'Ek- 
KX7]6ia<i exov6r/'i, Tta/jfjfjdiadrixol^ 
X/jdju^adiv Goxi^poodev avrov^, xai 
kiti rrjv 'AvaroXyv aTtodreXXei rov 

OlHSlOV £xd6TG0 TOTtOV (XTtoStSovi, 

uai uaBaitro/xEroi rcSv itpoitez^i 
HaOsA-ovrGDv avvovi. 01 ocvatEvt- 
arrsi en rrji "Pao/irj'iy xai roi'i 
rvTtoi^ rov ETtiduoTtov ^lovXiov Oap-' 
fjovrzEi, rd'i te savrc^y EXKX7j6icx<i 
xaraA.ajii/Jdrov6ij uai rdi ETtidro- 
AcT? Ttpoi ovi Eypdcprjday diaTtsjx- 
Ttovrai. O'l Se Se^ccjuevoi, vftpiv 
ETtoiovvro Tfjv ETiiTtXrj^iv ' uai 6vy- 
08 ov EV zy ^Avriox^ioc K?/pvcavrEi, 



Therefore each one made known his 
own case to Juhus, Bishop of Rome ; but 
he, exercising the privilege of the Church 
in Rome, fortified them by free-spoken 
letters, and sent them to the East, restor- 
ing each to his own See, and rebuking 
sharply those who had deposed them. 
These having returned to Rome, and en- 
couraged by the letters of Bishop Julius, 
took possession of their own churches, and 
forwarded the letters to those to whom 
the)^ were written. But those who had 
received them made the reproach a cause 
for indignation ; and summoning a synod 
in Antioch, combing together in it, by 
common consent vehemently recriminated 
Julius, showing that it was not necessary 



524 



THE CATHOLIC FAITH. 



6vvsA.06vTS<i £v avr^, yvao/u^ Hoivfj 
dq)odp6tspov di E7ti6roXfji avrey- 
uaA-ovdi r(£ ^lovXicS, drfXovrTEi jirj 
8eiv HavoviZEdQai Ttap avrov, ei 
fSovXoivTo kqeXavvEir Tirdi z(Sy 
EHHXrf6i(Sv ' jut^Se yap avrovi avz- 
EiTtEiv, OTE Novarov Trj<i e-khXt]- 
6iai TfXavror. Tavra juev oi rfj<s 
Ewa<s E7ti6K07toi raS ETtidxoTtoo ^Poojir/i 
^lovXicp 8iEitEfniovTo. — H. E., L. 2, c. 
15, col. 212, 213, BA., Pat. Gr. T. 67. 

OvTooi Ivavridov itEpnto/j-Evoor 
Twv YpapLjidrGuv , 6 ^lovXio's roli sv 
'Avrioxsioi. dwaxOsidiv drriypaq)- 
Gov EnEfj.£jj.iparo, Ttpwrov i.iev to 
ETtaxBhi rfj'i avrmv ETtidroXrji' litEi- 
ra Ttapd xaxovai Ttoiovvrai, diori 
el's TT/v dvvodov avrov ovh hudXE- 
dav, Tov EHJtXrjdiadriHov uavovoi 
keXevovto's, jut) Seiv Ttapd yroojUTjv 
TOV ETtiduoTtov '^Poofirfi uavoyi^Eiy 
Tdi ^EHuXr/diai, uai on Trjv TtidTiv 
XEXrjfioToo'i TtapaxapdrTovdiv. — Id., 
c. 17, col. 220, A., lb. 

2vvEX(^'5 ds nai Tovi fiadiXEU 
rj7 idTopia TtEpiXofifidv ofiEv ^ dioTi 
dcp ov xpzdrzarT/z'Cfz-K i/p^avTO, rd 
TTJi "'EKKXr/diai 7]prr}TO £c avrc^v 
nai ai nsyidTai dvvodoL Ty avT^y 
yvooin^f yEyovadi te nai yiyovTai. 
— Id., L. 5, Prooem., col. 565, B., lb. 



to be judged by him, if they wished to ex- 
communicate any from the churches ; for 
they had not opposed themselves when 
Novatus was ejected from the Church. 
These things the Eastern Bishops replied 
to Julius, Bishop of Rome. 



Contradictory letters having been sent, 
Julius replying to those assembled in An- 
tioch, said, in return, first, that he was 
annoyed by their letter ; secondly, that 
they had acted contrary to the canons, 
since they had not called him to the coun- 
cil, an ecclesiastical canon having ordered 
that the churches should not pass decrees 
without the consent of the Bishop of 
Rome ; and (lastly) that they had secretly 
perverted the faith. 



We have never failed to include the 
emperors in these historical details, be- 
cause from the time they began to be 
Christians the affairs of the Church rested 
upon them, and the greatest Synods have 
been and are called with their consent. 



LEO THE GREAT, BISHOP OF ROME. 



Transivit quidem etiam in alios Apos- 
tolos jus potestatis istius, et ad omnes Ec- 
clesiae principes decreti hujus constitutio 
commeavit : sed non frustra uni commen- 
datur, quod omnibus intimetur. Petro 
enim ideo hoc singulariter creditur, quia 
cunctis Ecclesiae Rectoribus Petri forma 
praeponitur. — In Petro ergo omnium for- 
titudo munitur. et divinae gratiae ita 
ordinatur auxihum, ut firmitas, quae per 
Christum Petro tribuitur per Petrum 
Apostolis conferatur. — Serm. 3, c. 3, pp. 
53, 54, T. I, Op., ed. 1700, Lugduni. 



The privilege of this power did indeed 
pass to the other x\postles, and the order 
of this decree reached to all the rulers of 
the Church, but not without purpose is 
that which is intended for all entrusted to 
one. Therefore is this given to Peter 
singly, because all the rulers of the Church 
are invested with the figure of Peter. — In 
Peter, therefore, is the strength of all pro- 
tected, and the help of divine grace is so 
ordered that the stability, which through 
Christ is given to Peter, through Peter 
may be conveyed to the Apostles. 



THE CATHOLIC FAITH. 



525 



Unde si pietas vestra suggestioni ac 
supplicationi nostrae dignetur annuere, ut 
intra Italiam haberi jubeatis Episcopale 
Concilium, etc. — Ad Theod. August., Ep. 
23, p. 241, lb. 

— Omnes partium nostrarum Eccle- 
siae, omnes Mansuetudini Vestrae cum 
gemitibus et lacrymis supplicant sacerdo- 
tes * * generalem Synodum jubeatis intra 
Italiam celebrari, etc. — Ad Idem, Ep. 39, 
c. 3, p. 256, lb. 

Superbum nimis est et immoderatum 
ultra proprios terminos tendere, et anti- 
quitate calcata alienum jus velle praeri- 
pere ; atque ut unius crescat dignitas, tot 
Metropolitanorum impugnare primatus. — 
Ad Pulch. August., Ep. 79, c. 2, p. 298, 
lb. 

Nulla sibimet de multiplicatione con- 
gregationis Synodalia Concilia blandian- 
tur, neque trecentis illis decum . atque 
octo Episcopis quantum libet copiosior 
numerus sacerdotum vel comparare se au- 
deat, vel praeferre : cum tanto divinitus 
priviligio Nicaena sit Synodus consecrata, 
ut sive per pauciores, sive per plures Ec- 
clesiastica judicia celebrentur, omni peni- 
tus auctoritate sit vacuum, quicquid ab 
illorum fuerit constitutione diversum. — Ad 
Anat,, Ep. 80, c. 2, p. 299, lb. 

Sancti illi et venerabiles Patres, qui 
in urbe Nicaena, sacrilego Arrio cum sua 
impietate damnato, mansuras usque in 
finem mundi leges Ecclesiasticorum Can- 
onum condiderunt, et apud nos, et in toto 
orbe terrarum in suis constitutionibus vi- 
vunt. — Ad Idem, c. 4, lb. 

Cum frequentibus experimentis pro- 
baverit Dilectio tua, quam constanti fixo- 
que proposito sanctorum Nicaenorum Can- 
onum statuta custodiam, dissolvi omnes 
Ecclesiasticas regulas aestimans, si quic- 
quam ex ilia Sacrosancta Patrum constitu- 
tione violetur. — Ad Julian., Ep. 81, p, 
300, lb. 

Quicquid enim praeter speciales caus- 
sas Synodalium Conciliorum ad examen 



Whence, if your Piety [the Emperor 
Theodosius] shall vouchsafe consent to 
our suggestion and suppHcation, that you 
would order an episcopal council to be 
held in Italy, etc. 

All the Churches, all the Priests sup- 
plicate, with groans and tears, your Grace 
[the emperor] that you would order a 
general Synod to be celebrated in Italy, 
etc. 



It is too proud and immoderate a 
thing to stretch beyond one's bounds, and, 
in contempt of antiquity, to be willing to 
invade the right of another, and to oppose 
the primacy of so many Metropolitans in 
order to advance the dignity of one. 

Let no Synodal Councils flatter them- 
selves on the increase of the congregation, 
nor let any number of priests, however 
greater, dare either to compare or to pre- 
fer themselves to those three hundred and 
eighteen Bishops, since the Nicene Coun- 
cil was consecrated by so great a privilege 
of God, that, whether by fewer or by 
more, ecclesiastical judgments be passed, 
whatever differs from their appointment, 
is utterly devoid of all authority. 

Those holy and venerable Fathers, 
who, in the city of Nicea, the sacriligious 
Arius having been condemned with his 
impiety, passed laws of Ecclesiastical 
Canons which are to last to the end of the 
world, live in their appointments both 
among us and through the whole world. 

Your Love has proved by frequent 
trials with what a constant and fixed pur- 
pose I guard the statutes of the holy 
Nicene canons, thinking that all ecclesi- 
astical rules are destroyed, if any part of 
that holy constitution of the Fathers is 
violated. 

For whatever is referred to the Epis- 
copal examination, except the special cases 



526 



THE CATHOLIC FAITH. 



episcopale defertur, potest aliquam dijudi- 
candi habere rationem, si nihil de eo est 
a Sanctis Patribus apud Nicaeam defini- 
"tum. Nam quod ab illorum regulis et 
constitutione discordat, ApostoHcae Sedis 
nunquam poterit obtinere consensum. — 
Ad Max., Ep. 92, c. 5, p. 311, lb. 



of Synodal Councils, it is possible to ob- 
tain a reasonable decision, if nothing con- 
cerning that matter was defined by the 
holy Fathers at Nicea. For whatever 
differs from their rules and appointment, 
will never be able to obtain the consent of 
the Apostolic See. 



SOZOMEN. 



01 Msy ydp ditd rrji 'AvaroXrj?, 
rd 7]drf avro'S doqarra eni 'ABava- 
diGo ual TJavX-op xai MapneXXo) xcxi 
'AdnXr/Ttd Hvpwdayrei, HaQelXov 
'lovXiov rov 'P(X)jJ.7]<i kitidKOTtov, oj? 
ap^arza rfji npoi avzovi koivgd- 
riai.—Yi. E., L. 3, c. 11, col. 1061, B., 
Pat. Gr. T. 67. 



The Eastern Bishops confirmed the 
sentences enacted against Athanasius, Paul 
and Marcellus and Asclepas, and deposed 
Julius, Bishop of Rome, because he had 
been the first to admit those who had been 
condemned into communion. 



COUNCIL OF CHALCEDON, 451. 

"The Council of Chalcedon * ♦ * establishes, more clearly 
than all the preceding Councils, the authority and prerogatives of the 
Holy See" (Weninger, p. 116). The Summons for the Council was 
issued in the name of the Emperors Valentinian and Marcian. The 
affairs of the Council were managed by the emperor through his com- 
missioners. With these the legates of Leo the Great joined. The 
doctrine of Eutyches was condemned. The " Tome " of Leo the Great 
was examined and declared orthodox. Was it an ex cathedra epistle ? 



EVAGRIUS. — Cum haec in votis ha- 
beret, accedunt ad ilium, tum responsales 
Leonis Romanae urbis Episcopi, affirman- 
tes Dioscorum , in secundo Ephesino Con- 
cilio suscepisse Epistolam Leonis, quae 
doctrinam verae fidei continebat. Tum ii, 
quos idem Dioscorus injuria affeceret, 
supplicantes ut ipsorum causa in Episco- 
pali Concilio judicaretur. — Eccl. Hist., 
L. 2, c. 2, C, Valesius' ed., p. 285. 

Senatores interloquentes pronuntia- 
runt, ut Episcoporum, qui convenerant 
unusquisque seorsum fidem suam expon- 
eret : pro certo habens, sacratissimum Im- 
peratorum juxta expositionem fidei trecen- 
torum et octodecim Patrum, qui Nicaeae 
congregati sunt, et centum ac quinqua- 
ginta illorum qui Constantinopolim con- 



While these things were in contem- 
plation, the replies of Leo, the Bishop 
of Rome, came to him, affirming that 
Dioscorus, in the second Council of Ephe- 
sus, had received the Epistle of Leo, 
which contained the true doctrine of the 
faith. Likewise those, whom at the same 
time Dioscorus had injured, beg that their 
case might be examined in an Episcopal 
Council. 

The Senators ruled to the effect that 
each of the assembled Bishops should 
severally put forth his own faith, fully 
assured that the most holy Emperor be- 
lieved in accordance with the exposition 
of the faith of the three hundred and 
eighteen Fathers, who had assembled at 
Nicaea, and of the one hundred and fifty 



THE CATHOLIC FATrH. 



527 



venere , item juxta Epistolas sanctorum 
Patrum Gregorii, Basilii, Hilarii, Atha- 
nasii, Ambrosii, et juxta duas Cyrilli Epis- 
tolas, quae in prima Synodo Ephesina 
recitatae sunt, credere. Nam et Rever- 
endissimum Senioris Romae Episcopum 
Leonem, juxta eandem fidem Eutychen 
deposuisse. — Id., c. iS, B., lb., p. 314. 



who had come together at Constantinople; 
likewise in accordance with the Epistles 
of the holy Fathers Gregory, Basil, Hilary, 
Athanasius, Ambrose, and in accordance 
with the two Epistles of Cyril, w^hich were 
read in the first Synod of Ephesus. For 
in accordance with the same faith had 
Leo, the most reverend Bishop of the 
elder Rome, deposed Eutyches. 



From a petition to the emperor, presented at the Council : 



EusEBius, Bishop of Dorylaeum. — 
Propositum est Majestati vestrae, omni- 
bus quidem subditis providere, et cunctis, 
qui injuria affecti sunt, manum porrigere : 
Praecipue vero iis, qui sacerdotio fungun- 
tur. In hoc enim Deum colitis, a quo 
Imperium ac dominium orbis terrarum 
vobis concessum est. — Evag. Eccl. Hist., 
L. 2, c. 18, A., lb., p. 310. 



It is the aim of Your Majesty to ex- 
ercise a providential care over all your 
subjects, and stretch forth a protecting 
hand to all who are suffering wrong, and 
especially to those who are invested with 
the priesthood. For in this you render 
service to God, by Whom the command 
and rule of the whole world was given to 
you. 



From a declaration made by the representatives of Leo, Bishop of 
Rome : 



EvAGRius. — Idcirco sanctissimus ac 
beatissimus Magnae et Senioris Romae 
Archiepiscopus Leo, per nos, et per prae- 
sentem Synodum, una cum beatissimo et 
omni laude dignissimo Apostolo Petro, 
qui petra et basis est Ecclesiae Catholicae, 
rectaeque fidei fundamentum : EpiscopaH 
eum dignitate exuit, et ab omni Sacerdo- 
tal! officio alienum pronuntiavit. Sancta 
igitur et magna haec Synodus, super 
memorato Dioscoro, ea quae canonibus 
placita sunt decernat. — Id., c. 18, B., lb., 
p. 318. 



Wherefore Leo, the most holy and 
blessed Archbishop of great and elder 
Rome, has, through us and through the 
present Synod, together with the blessed 
and all-honored Apostle Peter, who is the 
rock and basis of the CathoHc Church and 
the foundation of the true faith, deprived 
him of the episcopal dignity, and severed 
him from every priestly function. There- 
fore this holy and great Synod decrees 
the provisions of the canons on the afore- 
said Dioscorus. 



The reading and examination of Leo's " Tome 



EvAGRius. — Petimus igitur, ut verba 
trecentorum et octodecim sanctorum Pa- 
trum, et sanctissimi Leonis scripta reci- 
tentur. — Id., lb., B., p. 319. 

Postea cum inter locutio prolata esset, 
ut Epistola quoque Leonis recitaretur, in 
Graecum sermonem conversa publice re- 



We require, therefore, that the words 
of the three hundred and eighteen Fathers, 
and the writings of the most holy Leo, be 
read. 

Afterwards, when an interlocutory 
sentence had been given, that the Epistle 
of Leo was to be read, having been trans- 



52: 



THE CATHOLIC FAITH. 



citata est, et mohumentis actorum inferta 
habetur. Hac Epistola perlecta, cum Epis- 
copi acclamassent : haec fides Patrum : 
haec fides Apostolorum : omnes ita credi- 
mus. Orthodox! ita credunt. Anathema 
ei, qui sic non credit. Petrus per Leo- 
nem ista locutus est. Apostoli ita doc- 
verunt. Pie ac vere docuit Leo. Cyrillus 
ita docuit. Leo et Cyrillus similiter prae- 
dicarunt. Anathema ei, qui sic non cre- 
dit. Haec vera fides. Orthodoxi ita sen- 
tiunt. Haec fides Patrum. — Id., lb., 
CD., p. 321. 



Deinde quibusdam aliis recitatis, in- 
terrogati Episcopi, qui aderant, utrum 
Leonis Epistola consentiret cum fide tre- 
centorum et octodecim sanctorum Patrum, 
qui Nicaeae in unum convenerant, et cum 
fide centum ac quinquaginta Patrum, qui 
in urbe Regia fuerant congregati, Anato- 
lius Constantinopolitanus Episcopus, et 
universi, qui aderant Episcopi responde- 
runt, Epistolam Leonis cum supradictis 
Sanctis Patribus consentire. — Id., lb., B., 
p. 324- 



lated into Greek, it was publibly recited 
and inserted in the Acts. This Epistle 
having been thoroughly examined, then 
the Bishops exclaimed : This is the faith 
of the Fathers ; this is the faith of the 
Apostles ; thus do the orthodox believe. 
Anathema to him who does not thus be- 
lieve. Peter has spoken these things 
through Leo. Thus have the Apostles 
taught. Piously and truly has Leo taught. 
Thus has Cyril taught. Leo and Cyril 
teach the same. Anathema to him who 
does not thus believe. This is the true 
faith. Thus do the orthodox think. This 
is the faith of the Fathers. 

Then after several other readings, the 
assembled Bishops being asked whether 
the Epistles of Leo agreed wuth the faith 
of the three hundred and eighteen holy 
Fathers, who had assembled at Nicaea, 
and with the faith of the hundred and 
fifty Fathers, who had come together in 
the imperial city, Anatolius, Bishop of 
Constantinople, and all the Bishops who 
were present, replied that the Epistle of 
Leo accorded with the before-mentioned 
Fathers. 



In regard to the examination of St. Leo's '' Tome," AUnatt says : 
"The subsequent 'examination' of this Letter by the Council (which 
some GaUican and Protestant writers have referred to as being incon- 
sistent with its reception as an ex cathedra definition) was not what 
theologians term an examen revisionism but an examen elucidationis'' 
(Cathedra Petri, pp. 140, 141). Had St. Leo's ''definition" been 
" irreformable, and that without the consent of the Church," would the 
Council have dared examine it ? If the Bishop of Rome had been 
above the Church, why was it necessary to assemble a Council ? Plainly 
the Catholic Church did not then regard the Bishop of Rome in the 
same light as he is regarded to-day by the Church of Rome. 



SIMPLICIUS, BISHOP OF ROME. 



Quisquis aliud (sicut praedixit Apos- 
tolus) praeterquam quod accepimus, semi- 
nare molitur, anathema sit (Galat. i). Nul- 
lus ad aures vestras perniciosis mentibus 



If any (just as the Apostle predicted) 
endeavor to disseminate any other (doc- 
trine) than that which we have received, 
let him be accursed (Galatians i). Let 



THE CATHOLIC FAITH. 



529 



subrependi pandatur accessus : nulla re- 
tractandi quidpiam de veteribus constitutis 
fiducia concedatur. Quia (sicut saepius 
iterandum est) quod apostolicis manibus 
cum Ecclesiae universalis assensu acie 
meruit evangelistae falcis abscindi, vig- 
orem sumere non potest renascendi : nee 
in dominicae vitis fructinam valet redire 
propaginem, quod igni deputatum constat 
aeterno. — Ad Zenonem, Ep. 4, col. 40, 
BC, Pat. Lat. T. 58. 



nothing come to your ears whereby you 
may be led away by pernicious minds ; let 
no expectation of retracting anything en- 
acted of old be allowed. For (as must be 
often repeated) 'what deserved to be cut 
down by apostolic hands, by the edge of 
the evangelistic sickle, with the consent of 
the whole Church, cannot receive vigor to 
live again ; nor can that return to be a 
fruitful offspring of the Lord's vine, 
which is evidently to be cast into eternal 
fire. 



GELASIUS I., BISHOP OF ROME. 



Ipsi sunt Canones, qui appellationes 
totius Ecclesiae ad hujus sedis examen 
voluere deferri. — Ad Faust. Magis., Ep. 
4, col. 28, B., Pat. Lat. T. 59. 

Apostolicae vero sedis auctoritas, quod 
cunctis saeculis Christianis Ecclesiae prae- 
lata sit universae, et Canonum serie pater- 
norum, et multiplici traditione firmatur. — 
Ad Anast. Imp., Ep. 8, col. 45, C, lb. 

— Confidimus, quod nullus jam vera- 
citer Christianus ignoret uniuscuj usque 
synodi -constitutum quod universalis Ec- 
clesiae probavit assensus, non aliquam 
magis exsequi sedem prae caeteris opor- 
tere, quam primam, quae et unamquam- 
que synodum sua auctoritate confirmat, et 
continuata moderatione custodit, pro suo 
scilicet principatu, etc. — Ad Epis. Dard., 
Ep. 13, col. 63, EC, lb. 



These are the Canons which will have 
the appeals of the whole Church tried by 
this See. 

The authority of the Apostolic See 
in all Christian ages has been preferred 
before the universal Church, both the 
Canons of our predecessors and manifold 
traditions confirm it. 

We are confident that no true Christ- 
ian is ignorant, that no other See is more 
bound beyond the rest to execute the ap- 
pointment of every single council, which 
the assent of the universal Church has 
approved, than the First See, which both 
confirms every council by its own author- 
ity, and maintains it by its continued 
government, that is, in its first rank. 



Century VI. 



VIGILIUS, BISHOP OF ROME. 



His ergo se ita habentibus, nulli venit 
in dubium quin patres nostri ita a se ven- 
erabiliter crederent suscipi beati Leonis 
epistolam, si cam cum Nicaenae Constan- 
tinopolitanae synodorum, turn etiam beati 
Cyrilli in Ephesina prima expositis affer- 
ent convenire doctrinis. Et si ilia tanti 
Pontificis et tanta orthodoxae fidei luce 
praefulgens epistola his exigit compara- 
tionibus approbari, quomodo illam ad 



Therefore, since these things are so, 
no one doubts but that our fathers be- 
lieved that the letter of blessed Leo should 
be received with veneration by them, if 
they declared it to agree with the doctrines 
of the Nicene and Constantinopolitan 
Councils, and also with those of blessed 
Cyril set forth in the first of Ephesus. And 
if that letter of so great a Pontiff, shin- 
ing with so bright a light of the orthodox 



530 



THE CATHOLIC FAITH. 



Marim Persam epistolam, quae specialiter 
Ephesinam primam synodum respuit et 
beati Cyrilli exposita dogmata definivit 
haeretica, ab iisdem patribus credatur 
orthodoxa nominari, cum ilia condemnet 
quorum conlatione tanti Pontificis, ut dic- 
tum est, meruit doctrina laudari ? Nam 
et universalis synodi Chalcedonensis ad- 
clamatio una fuisse utriusque, id est, beati 
Leonis et beati Cyrilli, fidem atque doctri- 
nam evidentissime comprobavit ita dicens : 
Pie et vere Leo docuit, etc. — Defin. Fidei 
Sancti Chal. Cone, § 15, ap. Mansi, T. 
9, col. 473, CD., ed. 1763. 



faith, requires to be approved by these 
comparisons, in what way can that letter 
to Maris, the Persian, which specially 
rejects the first synod of Ephesus and 
declares the expressed doctrines of blessed 
Cyril to be heretical, be believed to be 
orthodox by the same fathers, since it con- 
demns those wTitings, by comparison with 
which, as has been said, the doctrine of 
so great a Pontiff deserved to be com- 
mended ? For also the acclamation of the 
universal Synod of Chalcedon was one, 
and it most evidently approved of the faith 
and doctrine of both, that is, the blessed 
Leo, and the blessed Cyril, saying thus : 
Leo taught religiously and truly, etc. 



SECOND COUNCIL OF CONSTANTINOPLE, 553. 
(fifth general.) 

This Council was called by the Emperor Justinian the Younger, to 
condemn the writings commonly known as "The Three Chapters.'* 
Vigilius, Bishop of Rome, although in Constantinople, refused to be 
present. He was sent into exile by the emperor (Du Pin, Eccl. Hist., 
vol. 5, p. 145, English edition). 



— Pro Dei voluntate, et jussione piis- 
simi imperatoris vocati ad hanc regiam 
urbem convenimus. — Cone. Constan. II., 
collat. 8, Mansi, T. 9, col. 369, A., ed. 
Flor. 1763. 

Emperor Justinian. — Semper stu- 
dium fuit orthodoxis et piis imperatoribus 
patribus nostris, pro tempore exortas hae- 
reses per congregationem religiosissimo- 
rum episcoporum amputare, et recta fide 
sincere praedicata in pace sanctam Dei 
ecclesiam custodire. — Id., col. 178. 



By the will of Go'd, and called by the 
command of the most pious emperor, we 
have assembled at this royal city. 



It hath ever been the care of the pious 
and orthodox emperors, our predecessors, 
by the assembling- of the most religious 
Bishops, to cut off heresies as they sprang 
up, from time to time ; and by the right 
faith, sincerely preached, to keep the holy 
Church of God in peace. 



The Patriarch of Constantinople, New Rome ("Novae Romae "), 
presided (Mansi, lb., col. 173). The Council broke off communion 
with Vigilius, and approved the decrees of the emperor. Vigilius finally 
assented to the decisions of the Council. His successor, Pelagius I., 
acknowledged at once the authority of this Synod (Gieseler's Eccl. 
Hist., vol. I, pp. 480, 481, American edition). 



THE CATHOLIC FAITH. 



531 



GREGORY THE GREAT, BISHOP OF ROME. 

From an epistle to John, Bishop of Constantinople : 



Perpende, rogo, quia in hac prae- 
sumptione temeraria pax totius turbatur 
Ecclesiae, et gratiae contradicitur com- 
muniter omnibus effusae. In qua nimi- 
rum ipse tantum crescere poteris, quantum 
penes temetipsum decreveris. Tantoque 
major efificeris, quanto te a superbi et 
stulti vocabuli usurpatione restringis. At- 
que in tantum proficis, in quantum tibi 
non studueris derogando fratribus arro- 
gare. Humilitatem ergo, frater charis- 
sime, totis visceribus dilige, per quam 
cunctorum fratrum concordia, et sanctae 
universalis Ecclesiae unitas valeat custo- 
diri. — Si ergo ille [Paulus] membra do- 
minici corporis certis extra Christum quasi 
capitibus, et ipsis quidem apostolis subjici 
partialiter evitavit, tu quid Christo univer- 
salis scilicet Ecclesiae capiti, in extremi 
judicii es dicturus examine, qui cuncta 
ejus membra tibimet conaris universalis 
appellatione supponere ? — Certe Petrus 
apostolorum primus, membrum sanctae 
et universalis Ecclesiae, Paulus, Andreas, 
Joannes, quid aliud quam singularium 
sunt plebium capita? et tamen sub uno 
capite omnes membra. — Ad Joan., Ep. 
18, L. 5, col. 739, 740, ABC, T. 3, Pat. 
Lat. T. 77. 



Consider, I pray you, that by this 
rash presumption the peace of the whole 
Church is disturbed, and the grace, poured 
out upon all in common, contradicted. In 
which, doubtless, you will be able to in- 
crease just as m.uch as you decrease with 
yourself. And you will become so much 
the greater as you restrain yourself from 
usurping a proud and foolish name. And 
you are profited so long as you do not 
study to arrogate to yourself by derogat- 
ing from your brethren. Therefore, most 
dear brother, with all your heart love 
humility, by which the harmony of all 
the brethren and the unity of the holy uni- 
versal Church may be preserved. — If he 
[Paul] then rejected the members of the 
Lord's Body being subjected, as it were, 
to certain heads besides Christ, and that 
even to Apostles themselves, as leaders of 
parts, what will you say to Christ, Who is, 
as you know, the Head of the universal 
Church, in the examination at the last 
judgment, — you, who endeavor to subject 
to yourself, under the name of universal, 
all His members ? — Certainly, Peter, the 
first of the Apostles, is a member of the 
holy and universal Church ; Paul, Andrew, 
John, what else are they than the heads 
of particular communities ? and yet all are 
members under one Head. 



From an Epistle to the Emperor Mauricius 



Sed rogo ut imperalis pietas penset 
quia alia sunt frivola valde innoxia, atque 
alia vehementer nociva. Nunquid non 
cum se Antichristus veniens Deum dixerit, 
frivolum valde erit, sed tamen nimis per- 
niciosum? Si quantitatem sermonis atten- 
dimus, quae sunt syllabae ; si vero pondus 
iniquitatis, universa pernicies. Ego autem 
fidenter dico quia quisquis se universalem 
sacerdotem vocat, vel vocari desiderat, in 
elatione sua Antichristum praecurrit, quia 
superbiendo se caeteris praeponit. Nee 



But I ask your Imperial Piety to con- 
sider that some frivolities are ver}^ harm- 
less, some very injurious. When Anti- 
christ at his coming calls himself God, 
will it not be very frivolous, but yet cause 
great destruction? If we look at the 
amount of what is said, it is but two syl- 
lables ; but if at the weight of iniquity, it 
is universal destruction. But I confidently 
affirm that whoever calls himself, or de- 
sires to be called. Universal Priest, in his 
pride goes before Antichrist, because 



532 



THE CATHOLIC FAITH. 



dispari superbia ad errorem ducitur, quia, 
sicut perversus ille, Deus videri vult super 
omnes homines ita quisquis iste est, qui 
solus sacerdos appellari appetit, super 
reliquos sacerdotes se extollit. — Illis ergo 
pietas vestra praecipiat ne quod per appel- 
lationem frivoli nominis scandalum gig- 
nant, qui in superbiae typum ceciderunt. 
^Ad Maur., Ep. 33, L. 7, col. 891, 892, 
CD A.. lb. 



through pride he prefers himself to the 
rest. Nor is he led into error by any dis- 
similar pride, because, like that perverse 
one, he wished to appear God over all 
men, so whoever he is who desires to be 
called sole Priest, he lifts himself above 
all Priests. — Therefore let your Piety an- 
ticipate these things, lest those who have 
fallen into the figure of pride stir up a 
scandal through the appellation of a friv- 
olous name. 



To Eulogius, Bishop of Alexandria 



Suavissima mihi sanctitas vestra in 
epistoHs suis de sancti Petri apostolorum 
principis cathedra locuta est, dicens quod 
ipse in ea nunc usque in suis successoribus 
sedeat. Et quidem ego indignum me esse 
non solum in honore praesidentium, sed 
etiam in numero stantium agnosco. Sed 
cuncta quae dicta sunt in eo libenter ac- 
cepi, quod ille mihi de Petri cathedra locu- 
tus est qui Petri cathedram tenet. Et cum 
me specialis honor nuUo modo delectet, 
valde tamen laetatus sum quia vos, sanc- 
tissimi, quod mihi impendistis, vobismet- 
ipsis dedistis. — Itaque cum multi sint 
apostoli, pro ipso tamen principatu sola 
apostolorum principis sedes in auctoritate 
convaluit, quae in tribus locis unius est. — 
— Ad Eulog., Ep. 40, L. 7, col. 898, 899, 
CDA., lb. 



Your Holiness, who is most agreeable 
to me, has said much to me in your letters 
concerning the chair of Saint Peter, chief 
of the Apostles, declaring that he con- 
tinues to sit in it himself in the person of 
his successors. Indeed, I confess myself 
unworthy not only in the rank of those 
ruling, but also in the number of those 
who stand. But I have willingly received 
all that was said, because he who spoke 
to me concerning Peter's chair is he who 
holds the chair of Peter. And though I 
do not take pleasure in honor peculiar to 
myself, yet I am greatly delighted that 
your Holinesses give to yourselves what 
you bestow on me. — Though the Apostles 
be many, yet the See of the chief of the 
Apostles, which belongs to one, though 
it is in three places, alone prevailed in 
authority, by virtue of its chiefship. 



Century VII. 

THIRD COUNCIL OF CONSTANTINOPLE, 680. 

(sixth general.) 

Convened by Constantine Pogonatus. Met to condemn the heresy 
of the MonotheUtes. The emperor presided by his deputies, and con- 
firmed the decrees of the Council. 



Sed o benignissime domine et amator 
justitiae, ei qui tibi potentiam largitus est, 
hanc gratiam recompensa : et his quae a 
nobis definita sunt, signaculum tribue, 
vestram in scripto imperialem ratihabi- 
tionem [confirmationem], et per edicta 



But, O most benign lord and lover of 
justice, repay this favor to Him Who has 
bestowed power upon thee, and grant a 
seal to those things which have been 
defined by us, your imperial ratification in 
writing, and by imperial edicts and pious 



THE CATHOLIC FAITH. 



533 



divalia atque per pias constitutiones ex 
more eorum omnium firmitatem, quatenus 
nullis his quae gesta sunt, aut contra- 
dicat, novamne quaestionem machinetur. 
— Cone. Constant. III., act. i8, Mansi, 
T. II, col. 667, A., ed. 1763. 

vSanctum et universale concilium, quod 
per Dei gratiam et piam sanctionem piis- 
simi ac fidelissimi magni imperatoris Con- 
stantini congregatum est in hac a Deo 
conservanda et regia Constantinopoli nova 
Roma in secreto sacri palatii dicto Trullo, 
sanctissimo ac beatissimo papae senioris 
Romae Agathoni in domino salutem. — 
Cone. Constan. III., act. 18, Ep. Cone, 
ad Agath., col. 683, B., lb. 



orders, according to custom, a confirma- 
tion of all these things, that he may op- 
pose none of those things which have been 
done, or contrive a new question. 



The holy and universal Council, which 
by the grace of God and the pious sanction 
of the most pious and faithful emperor, 
the great Constantine, is assembled in this 
divinely-to-be-preserved and royal Con- 
stantinople, New Rome, in the private 
apartment of the sacred palace, called the 
Trullan, to Agatho, the most pious and 
blessed Pope of Old Rome, greeting in 
the Lord. 



Century IX. 

RABANUS MAURUS, ARCHBISHOP OF MENTZ. 



Siquidem caeteri apostoli cum Petro 
pari consortio honoris et potestatis effect! 
sunt, etc, — De Cler, Inst.. L. i, c. 4, col, 
300, A., T. I, Pat. Lat. T. 107. 



Since the other Apostles obtained an 
equal partnership of honor and power 
with Peter, etc. 



Century X. 

GERBERT, ARCHBISHOP OF RHEIMS, 



AFTERWARDS POPE SYLVESTER II. 



Poteruntne docere Romani episcopi 
judicium Dei judicio majus esse ? Sed pri- 
mus Romanorum episcopus, imo ipsorum 
apostolorum princeps, clamat : ' Oportet 
magis obedire Deo quam hominibus.' 
Clamat et ipse orbis terrarum magister 
Paulus : ' Si quis vobis annuntiaverit 
praeter quod accepistis, etiam angelus de 
coelo, anathema sit.' Num quia Marcel- 
linus papa Jovi thura incendit, ideo cunctis 
episcopis thurificandum fuit ? Constanter 
dico quod si Romanus episcopus in fra- 
trem peccaverit, saepiusque admonitus 
Ecclesiam non audierit, hie, inquam, Ro- 
manus episcopus praecepto Dei est haben- 
dus sicut ethnicus et publicanus. Quanto 



Can they teach that the judgment of the 
Bishop of Rome is superior to God's judg- 
ment ? But the first Bishop of the Romans, 
the chief of the Apostles themselves, cries 
out : ' One ought to obey God rather than 
men.' And Paul himself, the teacher of 
the whole world, cries out : ' If any one 
should preach to you other things than 
you have received, even if he be an angel 
from heaven, let him be accursed.' Be- 
cause Pope Marcillinus burned incense to 
Jove, therefore should incense be offered 
by all the Bishops ? I steadfastly affirm 
that if the Bishop of Rome sin against his 
brethren, and often admonished does not 
hear the Church, he, the Bishop of Rome, 



534 



THE CATHOLIC FAITH. 



enim gradus altior, tanto ruina gravior est. 
Quod si propterea sua communione nos 
indignos ducit, quia contra Evangelium 
sentiendi nullus nostrum consentit, non 
ideo a communione Christi nos separate 
poterit, etc. — Ad Segwin., Ep. 2 (supple- 
mentum), Pat. Lat. T. 139, col. 267, EC. 



I say, is by God's command to be field 
as a heathen man and a publican. For 
the higher the rank, the graver the fall. 
But if he think us unworthy of his com- 
munion for this reason, that none of us 
will consent to believe contrary to the 
Gospel, he cannot on that ground separate 
us from the communion of Christ. 



Century XL 
GREGORY VII., BISHOP OF ROME. 



Quod Romana Ecclesia nunquara er- 
ravit, nee in perpetuum, Scriptura testant , 
errabit. — Dictatus, fin. Ep. 55, L. 2, Pat. 
Lat. 148, col. 408, BC. 



The Roman Church has never erred, 
nor, as Scripture testifies, will she ever 
err. 



Century XII. 
BERNARD, ABBOT OF CLAIRVAUX. 



To Eugenius III., Bishop of Rome 



Omnia illi desunt, qui nihil sibi desse 
putat. ^ Quid si summus Pontifex sis ? 
Numquid quia summus Pontifex, ideo 
summus ? Infimum noris esse, si sum- 
mum putas. Quis summus ? Cui addi 
non possit. Graviter erras, si te ilium 
existimes. — De Considerat., L. 2, c. 7, 
§ 14, col. 750, 751, DA., T. I, Pat. Lat. 
T. 182. 

To the same Bishop : 

Monstrum facis, si manui submovens, 
digitum facis pendere de capite, superiorem 
manui, brachio collateral em. Tale est si 
in Christi corpore membra aliter locas 
quam disposuit ipse. — Id., L. 3, c. 4, § 17, 
col. 768, C, T. I, lb. 



He is in want of all things, who 
thinks that he wants nothing. What if 
thou art supreme Pontiff? Because thou 
art supreme Pontiff, art thou therefore 
supreme ? Thou mayest know that thou 
art least, if thou thinkest thou art supreme. 
Who is supreme ? He to whom nothing 
can be added. Thou greatly errest if thou 
thinkest thyself such an one. 



You would make a monster if you 
took away a finger from the hand, and 
made it hang from the head, higher than 
the hand, and parallel with the arm. 
Such a thing is done if you in the body 
of Christ arrange the mernbers otherwise 
than He arranged them. 



INNOCENT III., BISHOP OF ROME. 



In tantum enim fides mihi necessaria 
est, ut cum de caeteris peccatis solum Deum 
judicem habeam, propter solum peccatum 
quod in fide committitur possum ab Ec- 
clesia judicari. — In consec. Pontif. Max., 
Serm. 2, col. 656, CD., T. 4, Pat. Lat. 
T. 217. 



For so necessary is the faith to me, 
that whereas I have God alone for my 
judge in other sins, for that sin only which 
is committed against the faith, I can be 
judged by the Church. 



THE CATHOLIC FAITH. 



535 



Century XIII. 
GREGORY IX., BISHOP OF ROME. 



Item volumus, dicimus et protestamur 
ex nostra certa sciencia, quod si Consis- 
torio, aut in consiliis, vel sermonibus, vel 
collationibus publicis vel privatis, ex lapsu 
linguae, aut alias ex aliqua turbatione, vel 
etiam laetitia inordinata, aut praesentia 
Magnatum, ad eorum forsitan complacen- 
tiam, seu ex aliquali distemperantia vel 
inadvertentia, aut superfluitate, aliqua dix- 
erimus erronea contra Catholicam fidem, 
quam coram Deo et hominibus publice ut 
tenemur prae caeteris, profitemur, coli- 
mus, et colere cupimus ; seu forsitan ad- 
haerendo aliquorum opinionibus contrariis 
fidei Catholicae scienter, quod non credi- 
mus, vel etiam ignoranter, aut dando 
favorem aliquibus contra Catholicam Re- 
ligionem obloquentibus, ilia expresse et 
specialiter revocamus, detestamur et habere 
volumus pro non dictis. — Testamentum ; 
in d'Achery's Spicilegium, ed. De la Barre, 
T. 3, p. 738, Paris, 1723. 



Also, we will, declare, and protest of 
our certain knowledge, that if we have, 
either in the consistory, or in councils, or 
in sermons, or in public or private meet- 
ings, from slip of the tongue, or in any 
other way from any confusion, or even 
from inordinate joy, or in the presence of 
the emperors, perhaps to conciliate them, 
or from any temper, or negligence, or super- 
fluity, spoken anything erroneous against 
the Catholic faith, which, publicly before 
God and men (as we above all others are 
bound to do), we confess, worship, and 
desire to worship ; or perhaps by adhering 
knowingly to the opinions of some contrary 
to the Catholic faith (which we trust we 
have not), or even ignorantly, or by show- 
ing favor to those speaking against the 
Catholic religion, these we expressly and 
specially revoke, detest, and desire to hold 
as never said. 



ST. THOMAS AQUINAS. 

This author was the first to declare plainly the infallibility of the 



Pope in matters of faith. 

Dico ergo, quod judicium eorum qui 
praesunt Ecclesiae, potest errare in qui- 
buslibet, si personae eorum tantum respi- 
ciantur. Si vero consideretur divina provi- 
dentia, quae Ecclesiam suam Spiritu sancto 
dirigit, ut non erret, sicut ipse promisit, 
loan. XIV. quod Spiritus adveniens doce- 
ret omnem veritatem, de necessariis scilicet 
ad salutem ; certum est quod judicium 
Ecclesiae universalis errare in his quae ad 
fidem pertinent, impossibile est. Unde 
magis est standum sententiae Papae, ad 
quem pertinet determinare de fide, quam 
in judicio profert, quam quorum libet sapi- 
entum hominum in Scripturis opinioni, 
cum Caiphas, quamvis nequam, tamen 
quia Pontifex, legatur etiam inscius pro- 
phetasse, loan. XI. In aliis vero senten- 



I say then that the judgment of those 
who rule over the Church can err if their 
persons only be regarded. But if Divine 
Providence be considered, — w^hich rules 
His Church by the Holy Spirit, that it 
may not err, as He promised, John 14, 
that the Spirit coming should teach all 
truth, that is, of things necessary to salva- 
tion, — it is certain that it is impossible for 
the whole Church to err in those things 
which pertain to the faith. Wherefore 
more dependence is to be placed upon the , 
decision of the Pope, — to whom it belongs 
to determine matters of faith, — which he 
delivers in judgment, than in the opinion 
of any other men however learned in the 
Scriptures ; since we read in John 11, that 
Caiphas, though a bad man, yet because 



536 



THE CATHOLIC FAITH. 



tiis quae ad particularia facta pertinent, ut 
cum agitur de possessionibus vel decrim- 
inibus, vel de hujusmodi, possibile est 
judicium Ecclesiae errare propter falsos 
testes. Canonizatio vero Sanctorum me- 
dium est inter haec duo : quia tamen 
honor quern Sanctis exhibemus, quaedam 
professio fidei est, qua Sanctorum gloriam 
credimus, pie credendum est, quod nee 
etiam in his judicium Ecclesiae errare 
possit. — Quafest. Quodlibet., IX., art. i6, 
Op., T. 17, p. 411, ed. Venet. 1786. 



Judicium Romani pontificis loquentis 
ex cathedra in rebus lldei et morum, est 
infallibile independenter a consensu Ec- 
clesiae. — Summa, de Infal. seu Inerrant. 
sum. pont. , Dissert. 4. art. 5, § 2, ed. 
Billuart, p. 176. 

Century XIV. 

ZENZELINUS DE CASSANIS. 



he was High Priest, prophesied without 
knowing it. But in other decisions which 
pertain to particular facts, as when there 
is dispute concerning property or crimes, 
or things of this kind, it is possible for the 
Church to err on account of false wit- 
nesses. But the Canonization of Saints is 
a matter between these two ; yet because 
the honor which we show to the Saints is 
a kind of profession of faith, whereby we 
beheve in the glory of the Saints, we 
must piously belive that neither in this can 
the judgment of the Church err. 

The judgment of the Roman Pontiff, 
speaking ex cathedra on matters of faith 
and morals, is infallible, independently of 
the consent of the Church. 



Credere autem Dominum Deum nos- 
trum Papam — conditorem dictae decretalis, 
et istius, sic non potuisse statuere, prout 
statuit, haereticum censeretur, — Gloss, in 
Extrav. Jo. xxii. Tit. 14, c. 4, in fin., col. 
140, F., T. 3, Corp. Jur. Can. 



But to believe that our Lord God the 
Pope, the estabhsher of said decretal, and 
of this, could not decree, as he did decree, 
should be accounted heretical. 



Century XV. 

ALPHONSUS TOSTATUS, BISHOP OF AVILA. 



Quaeretur, cum Christus dixit super 
hanc petram aedificabo Ecclesiam meam, 
quae sit petra ista. AHqui dicunt, quod 
sit Petrus, scilicet, quod super ilium fuit 
aedificata Ecclesia, id est, ipse fuerit fun- 
damentum Ecclesiae, unde ei datae sunt 
claves, quae sunt Ecclesiae. Sic dicit Hie- 
ron}^mus, secundum autem metaphoram 
petrae recte dicitur ei aedificabo Ecclesiam 
meam super te. Sed dicendum quod ac- 
cipiendo proprie fundari, vel aedificari 
Ecclesiam non est verum, quod super 
Petrum sit aedificata nam id super quo 
aedificatur est fundamentum, et sic Petrus 
diceret fundamentum Ecclesiae sed falsum 
est : quia solus, Christus est fundamentum 
primae Corinth, rertio, scilicet, fundamen- 



When Christ said, Upon this rock I 
will build My Church, it is asked, What 
is that rock? Some say that it is Peter, 
forsooth, because the Church was built 
upon him, that is, he was the foundation of 
the Church, whence to him w^ere given the 
keys of the Church. Thus Jerome says, 
according to the figure of a rock it is 
rightly said to him, I will build My 
Church upon thee. But it must be said 
that in properly receiving the founding 
and building of the Church, it is not true 
that it is built upon Peter, for that on 
which a thing is built is the foundation, 
and thus Peter would be called the foun- 
dation of the Church ; but it is false, for 
Christ alone is the foundation ; for ex- 



THE CATHOLIC FAITH. 



53 



turn enim aliud uenio ponere potest praeter 
id quod positum est quod est Christus 
lesus. Etiam ipse solus est caput Eccle- 
siae : nos autem oinnes sumus membra, ut 
colligitur I Corinth. 12, et ad Ephes. 4. 
Petrus ergo membrum est, et non caput 
Ecclesiae, nee fundamentum. Secundo 
patet, quia cum Ecclesia immortalis ma- 
neat, quia portae inferi non praevalent 
adversus earn, ut patet in litera, necesse 
est, quod fundamentum suum sit magis 
immortale et tamen Petrus non fuit sim- 
pliciter immortalis in se nee in successori- 
bus Petri. De Petro patet, quia post haec 
dicta negavit Dominum ter, in quo sath- 
anas praevaluit contra ipsum, et sic jam 
portae inferi praevalerent contra Eccle- 
siam, cum praevaluerint contra fundamen- 
tum evertendo illud, et tamen nunquam 
praevaluerunt contra Ecclesiam : ergo non 
erat fundamentum Petrus Ecclesiae. De 
successoribus Petri patet, quia multi eorum 
etiam canonice intrantes prolapsi sunt in 
haeresim et alii in cultum idolorum, et 
possunt per Ecclesiam deponi, et condem- 
nari quando inveniuntur a fide devii, ut in 
Decretis 40, distin. capitulo si Papa, ergo 
Ecclesia non errat, et Papa errat. et tamen 
si Papa esset fundamentum Ecclesiae ne- 
cesse erat illo deficiente interire Eccle- 
siam, et non deficit, sed potius errantem 
Papam corrigit, et punit, vel reducit ad 
veritatem, ergo non est Papa fundamen- 
tum Ecclesiae, sed Ecclesia est funda- 
mentum Papae, et mater ejus. — Com. in 
Matth., chap. 16, pars altera, quaest. 67, 
p. 292, BC, Op., T. 10, ed. 1613. 



ample, i Corinthians 3 [11], for other 
foundation can no man lay except that 
which is laid, which is Christ Jesus. He 
even alone is Head of the Church, but we 
all are members, as is deduced from i Cor- 
inthians 12 and Ephesians 4. Therefore 
Peter is a member, and not the head of the 
Chuixh, nor the foundation. Secondly, 
it is evident, that since the Church re- 
mains immortal, for the gates of hell shall 
not prevail against her, as is manifest in 
Scripture, it is necessary (therefore) that 
her foundation be particularly immortal, 
and yet Peter was plainly not immortal in 
himself or in his successors. Of Peter it 
is well known that after these sayings he 
thrice denied tie Lord, in which Satan 
prevailed against him, and so the gates of 
hell would have already prevailed against 
the Church, when they prevailed against 
the foundation by overturning it ; and vet 
they never have prevailed against the 
Church : therefore Peter was not the foun- 
dation of the Chuixh. Of Peter's suc- 
cessors it is plain that many of them, even 
those entering (upon their offices) canoni- 
cally, have fallen into heresy, and others 
into the worship of idols ; and they can be 
deposed and condemned by the Church 
when they are found erring from the 
faith, as in Decret. 40, dist. capit. ' Si 
Papa'; therefore the Church does not err 
and the Pope does, and yet if the Pope 
was the foundation of the Church, it was 
necessary for the Church to perish when 
he failed. Yet it does not fail, but rather 
corrects and punishes the erring Pope, or 
brings him back to the truth ; therefore 
the Pope is not the foundation of the 
Church, but the Church is the foundation 
of the Pope and his mother. 



" The Infallibility of the Holy See was also taught and defended by 
Alphonsus Tostatus, a writer of such ability that, according to Wharton, 
he wrote more in twenty-two years than an ordinary man can attentively 
read during a lifetime. We refer our readers to his commentary on the 
XVI. Chapter of St. Matthew" (Weninger's Infallible Authority of the 
Pope, p. 204, ed. 1868). 



538 



THE CATHOLIC FAITH. 



Century XVI. 
CORNELIUS MUSSO, BISHOP OF BITONTO. 



A qua (Roma) quaerenda sunt divinia 
consilia nisi ab illis quibus mysteriorum 
Dei dispensatio credita est ? Quern ergo, 
pro Deo habemus, in his quae Dei sunt, 
quicquid ipse dixerit, tanquam Deum au- 
dire debemus. — Ego ut ingenue fatear, 
plus uni summo Pontifici crederem, in his 
quae fidei mysteria tangunt, quam mille 
Augustinis, Hieronymis, Gregoriis, ne 
dicam Ricardis, Scotis, Guillelmis. Credo 
enim et scio, quod summus Pontifex, in his 
quae fidei sunt, errare non potest, quoniam 
Ecclesiae auctoritas determinandi, quae 
ad fidem spectant, in Pontifice residet. — 
Com. in Ep. ad Rom., c. 14, p. 606. 



From whom, O Rome, are Divine 
counsels to be sought, but from those to 
whom the dispensation of the mysteries of 
God is intrusted ? Him, therefore, whom 
we have for God, in those things that per- 
tain to God, we ought to hear as God, 
whatever he says. — I for my part, to con- 
fess frankly, would rather believe one 
Supreme Pontiff in those things which be- 
long to the mysteries of faith, than a 
thousand Augustins, Jeromes, Gregories, 
not to speak of Richardes, Scotuses and 
Williamses. For I beheve and know that 
the Supreme Pontiff, in matters of faith, 
cannot err, because the authority of the 
Church for determining those things which 
belong to faith, resides in the Pontiff. 



ADRIAN VI., BISHOP OF ROME. 



JyEGER. — Quin ipse Adrian VI. Pon- 
tifex in Commentario in quatuor libros 
Sentiarum apertis verbis fatetur, Pontifices 
Romanos etiam In Rebus Fidei fallibiles 
esse ; verba ejus sunt formalia : ' Certum 
est, quod Roman us Pontifex possit errare 
etiam in his, quae TANGUNT FIDEM, 
HAERESIN per suam DETERMI- 
NATION EM aut decretale asserendo, 
PLURES enim fuerunt ROMANI PON- 
TIFICES Haeretici.' Et ne quis dicat, 
haec ab eo scripta ante Pontificatum vim 
nullam habere ; idem Adrianus, assumptus 
et evectus ad illud fastigium Papale, sump- 
tibus Ecclesiae Romanae publicis eundem 
librum denuo imprimere jussit, nullo voca- 
bulo in supradictis mutato : Cumque Car- 
dinales nonnulli instarent, ut sensum 
verborum paulo reformaret, ne Majestas 
Pontificia detrimentum caperet, respondit : 
Che la sua opinione era stata sempre tali 
verso altri Pontefici, e che non voleva 
haverla contraria di se stesso. — Hist. Eccl. 
et Polit., L. 2, c. 5, an. 1601, p. 26, ed. 
Hamb. 1709. 



Pope Adrian VI., in his Commentory 
on the four books of Sentences, confesses 
in clear words that the Roman Pontiffs 
are fallible even in matters of faith. His 
words are in this form : ' It is certain that 
the Roman Pontiff can err even in those 
things which pertain to faith, in asserting 
heresy by his determination or decretal, 
for many of the Roman Pontiffs have been 
heretics.' And lest any one say that these 
words written by him before he was Pope 
are of no force ; the same Adrian, having 
been raised and elected to that Papal dig- 
nity, commanded the same book to be re- 
printed at the public charge of the Roman 
Church, without the change of a single 
word in the aforesaid passage. And when 
some of the Cardinals insisted that he 
should change the sense of the words a 
little, lest the Pontifical dignity suffer, he 
replied : ' That his opinion had always 
been this in the case of the other Pontiffs, 
and that he could not hold a contrary one 
in his own case.' 



THE CATHOLIC FAITH. 



539 



From instructions furnished his Nuncia at the diet of Nuremberg, 



1522 : 

Scimus in hac sancta Sede aliquot 
jam annis multa abominanda fuisse : abu- 
sus in spiritualibus, excessus in Mandatis, 
et omnia denique in perversum mutata. 
Xec minim si aegritudo a Capite in mem- 
bra, a summis Pontificibus in alios infe- 
riores Praelatos descenderit. Omnes nos, 
id est. Praelati Ecclesiastici declinavimus 
unusquisque in vias suas, nee fuit jamdiu 
qui faceret bonum, non fuit usque ad 
unum. — Qua in • re quo ad nos attinet, 
polliceberis nos omnem operam adhibitu- 
ros, ut primum Curia haec unde forte 
omne hoc malum processit reformetur : ut 
sicut inde corruptio in omnes inferiores 
emanavit, ita etiam ab eadem sanitas et 
reformatio omnium emanet. — In Richer. 



Hist. Cone. Gen., L. 4, Pars 2, c. 
p. 68, ed. Colon. 1683. 



III. 



We know that in this holy See, for 
some years past, there have been many 
abominable things, abuses in spiritual 
things, excesses in Mandates, and, in 
short, all things have gone wrong. Nor 
is it strange if the disease has descended 
from the head to the members, from the 
Supreme Pontiffs to the other inferior Pre- 
lates. We all, that is, the Prelates of the 
Church, have gone astray, each one hi? 
own way ; nor has there been for a long 
time one who has done good, no, not one. 
— In which matter, touching ourselves, 
you will promise that we will use our best 
endeavor that first this Court, from which, 
perhaps, all this evil has proceeded, be 
reformed ; that as corruption has flowed 
hence to all below, so also from the same, 
health and reformation of all may emanate. 



PAUL III., BISHOP OF ROME. 

The following extract from the Bull of Indiction of the Council of 
Trent, issued by Paul III., is incontrovertible evidence of this Pontiff's 
ignorance of any chai-isma of infallibility residing in the " Chair of 
Peter." He should have written that he had determined to decide the 
existing controversies by an ex cathedra utterance, "in the plenitude"' 
of his "apostolic power." 



Initio nostri hujus Pontificatus, quem 
non ob merita nostra, sed propter suam 
magnam bonitatem, Dei omnipotentis pro- 
videntia nobis commisit, cernentes jam 
tum in quas perturbationes temporum, 
quotque incommoda rerum fere omnium 
nostra pastoralis solicitudo et vigilia esset 
vocata, cupiebamus quidem mederi Chris- 
tianae Reipubl. malis, quibus ilia jamdu- 
dum vexata, et propemodum oppressa est ; 
sed ipsi etiam ut homines, circundati in- 
firmitate, ad tantum onus tollendum im- 
pares vires nostras esse sentiebamus. — 
Igitur, ut dicebamus, in tanta haeresum, 
dissensionum, bellorumque tempestate, 
tantisque excitatis fluctibus, cum esse- 
mus ad moderandam et gubernandam 
Petri naviculam vocati, nee viribus ipsi 



In the beginning of this our Pontifi- 
cate, which the Providence of Almighty 
God has committed us, not on account of 
our merits, but of His great goodness, 
seeing already in what a disturbed time 
and in what troubles of almost all things 
our pastoral care and watch has been 
called, we desired to heal the evils of the 
Christian commonwealth, whereby it has 
been vexed a long time, and almost over- 
come ; but we as men, surrounded by in- 
firmity, perceived that our own powers 
were insufficient for taking up such a 
burden. — Therefore, as we said, when we 
were called to manage and guide the bark 
of Peter, in so great a tempest of heresies, 
dissensions and wars, and in such mighty 
waves, we put little confidence in our own 



540 



THE CATHOLIC FAITH. 



nostris satis fideremus : primum conjeci- 
mus in Domino cogitatus nostras, ut ipse 
nos nutriret, aniraumque nostrum lirmitate 
et robore, mentem consilio sapientiaque in- 
strueret: deinde animo repententes, majores 
nostros sapientia admirabili et sanctitate 
praeditos, saepe in summis Christianae 
reipublicae periculis, remedium optimum 
atque oportunissimum oecumenica concilia 
et Episcoporum generales conventus ad- 
hibuisse, ipsi quoque animum ad generale 
habendum Concilium adjecimus, exquisi- 
tisque principum sententiis, quorum nobis 
videbatur utilis in primis et opportuna ad 
banc rem esse consensio, cum eos tunc 
non alienos ob hoc 'tam sancto opere, in- 
venissemus, oecumenicum Concilium et 
generalem eorum episcoporum aliorumque 
Patrum ad quos pertineret conventum in 
civitate Mantuae indiximus, etc. — Bulla 
Indict., Cone. Trident., ap. Binii, Gen. et 
Prov. Concilia, T. 4, p. 794, ed. 1606. 



strength. First we turned our thoughts 
to the Lord, that He might sustain us, 
and furnish our soul with firmness and 
strength, and our mind with counsel and 
wisdom ; then calling to mind, that our 
predecessors, possessed of wonderful wis- 
dom and holiness, often in the greatest 
perils of the Christian commonwealth, had 
assembled ecumenical Councils and gen- 
eral gatherings of the Bishops as the best 
and most fit remedy, we also turned our 
mind to calling a General Council, and 
having ascertained the opinions of the 
principal men, whose consent in the first 
place seemed useful to us and proper for 
this thing, when we had then found 
that they were not unfavorable to this so 
holy a work, we summoned an ecumenical 
Council and a general gathering of those 
Bishops and other Fathers, to whom it 
pertained, in the city of Mantua, etc. 



AUGUSTINE STENCHUS, BISHOP OF GUBIO. 



Audis summum Pontificem a Con- 
stantino Deum appelatum, habitum pro 
Deo. Hoc videlicet factum est, cum eum 
praeclaro illo edicto decoravit, adoravit uti 
Deum, uti Christi et Petri successorem 
divinos honores ei, quoad ejus potuit, con- 
tulit, velut vivam Christi imaginem ven- 
eratus est. — Contr. Laurent. Vallam de 
donat. Constant., L. 2, fol. 230, col. 2, 
D., T. 3. 

ALPHONSUS 

Non enim credo aliquem esse adeo 
impudentem Papae assentatorem, ut ei trib- 
uere hoc velit, ut nee errare aut in inter- 
pretatione sacrarum literarum hallucinari 
possit. Nam cum constet plures eorum 
adeo ilHteratos esse ut grammaticam peni- 
tus igorent, qui fit ut sacras literas inter- 
pretari possent ? Si ergo in interpretatione 
sacrarum literarum quilibet homo errare 
potest, erit necessario judicium interpreta- 
tionis penes totam Ecclesiam, penes quam 
jus fuerat discernendi sacras Scripturas ab 



You hear the Supreme Pontiff called 
God by Constantine, and regarded as God. 
This, forsooth, was done when he decor- 
ated him with that illustrious edict, when 
he adored him as God, and, so far as he 
was able, ascribed to him divine honors, 
as the successor of Christ and Peter, and 
venerated him as the living image of 
Christ. 

A CASTRO. 

For I do not believe that any one is 
such an impudent flatterer of the Pope as 
to be willing to concede this to him — that 
he is neither able to err or to prate in the 
interpretation of the Holy Scriptures, For 
as it is evident that many of them were so 
illiterate as to be wholly ignorant of gram- 
mar, how happens it that they could in- 
terpret Hol}^ Scripture ? If then any man 
whatsoever is liable to err in the interpre- 
tation of the Holy Scriptures, the discern- 
ment of interpretation will necessarily be 



THE CATHOLIC FAITH. 



541 



humanis. Nam haec errare non potest, 
cum a Spiritu Sancto sit edocta. — Adv. 
Om. Haeres., L. i, c. 4, ed. Colon., 1539; 
quoted by Elliott on Romanism, p. 705. 



with the Church, with whom was the right 
of distinguishing the Holy Scriptures from 
human. For she cannot err, having been 
taught by the holy Spirit. 



MELCHIOR CANUS, BISHOP OF THE CANARY ISLANDS. 



I Hud assero ac fidenter quidem assero, 
pestem eos Ecclesiae ac perniciem afferre, 
qui aut negant Romanum Pontiticem Petro 
in Fidel doctrinaeque auctoritate succe- 
dere, aut certe astruunt summum Ecclesiae 
pastorem, quicunque tandem ille sit, errare 
in Fidei judicio posse. — De Eccl. Roman. 
Auctor, Q. 7, Op., p. 163, ed. Venet. 1759. 



I assert this, and I even boldly assert 
it, that those inflict a plague and an injury 
upon the Church, who either deny that the 
Roman Pontiff has succeeded Peter in the 
authority of the faith and doctrine, or at 
least maintain that the supreme pastor of 
the Church, whoever he is, can err in 
judging a matter of the faith. 



PIUS IV., BISHOP OF ROME. 

The Creed that bears this Pope's name, as contained in " The order 
of administering the Sacraments and performing other Ecclesiastical 
Offices in the EngHsh Mission, extracted from the Roman Ritual, by 
command *of Paul the Fifth, published by Keating and Brown, 1831," 
has nothing about Papal Infallibility (Roman Schism, by Rev. A. P. 
Perceval, pp. xlvi-xlix). Di Bruno, in "Catholic Belief," American 
edition, gives this same Creed, but with the additions, which we put in 
italics : " I likewise undoubtedly receive and profess all other things 
which the Sacred Canons and General Councils, and particularly the 
holy Council of Trent and the CEcwnenical Vatican Council^ have de- 
livered, defined and declared, and in particular^ about the supremacy and 
infallible teaching of the Roman Pontiff''' (p. 254). The "supplementary 
words were added by Pope Pius IX., referring to the Supremacy and 
Infallibility of the Roman Pontiff" (Note by Di Bruno, Catholic Belief, 
P- 250). 

CASPAR CARDILLUS. 



Romanum Pontificem, neque in rebus 
fidei definiendis, si qu^ndo id facere velit, 
neque etiam in condendis legibus genera- 
libus, quibus Christiana respublica guber- 
netur, usquam sic errare posse, ut scandalo 
sit aliis. Nam in his rebus perpetuo illi 
adest Spiritus Sancti patrocinium lumen- 
que divinum quo ejus mens copiose ad- 
modum illustrata, velut manu ducatur. — 
Apol. indie, Cone. Trident,, col. 1177, 
BC, T. 20, L. and C. 



The Roman Pontiff can never err, 
either in defining matters of faith, if he at 
any time wills so to do, or even in estab- 
lishing general laws, whereby the Christian 
commonwealth may be governed, so as to 
be a scandal to others. For in these mat- 
ters the divine protection and light of the 
Holy Spirit is perpetually present to him, 
whereby his mind, copiously enlightened, 
may be guided as by the hand. 



542 



THE CATHOLIC FAITH. 



SIXTUS v., BISHOP OF ROME. 

In order to carry out one of the edicts of the Council of Trent, 
Sixtus pubUshed an authentic edition of the Vulgate, prefaced by the 
Bull " Aeternus ille." Of this edition of the Vulgate, Bellarmine wrote 
as follows to Clement VIII.: 



Novit Beatitude Vestra, cui se totam- 
que Ecclesiam discrimini commiserit Sixtus 
v., dum juxta propriae doctrinae sensus 
sacrorum Bibliorum emendationem aggres- 
sus est ; nee satis scio, an gravius unquam 
periculum occurrerit. — Van Ess, p. 20g ; 
quoted by Gieseler, Eccl. Hist., vol. v, 
pp. 64, 65, n. 21, Am. ed. 



Your Holiness knows in what danger 
Sixtus V. involved himself and the whole 
Church, when, according to the sense of 
his own doctrine, he addressed himself to 
the emendation of the Scriptural text ; nor 
do I know whether any so serious a danger 
has ever occured as this. 



As this edition contained so many errors, Gregory XIV. appointed 
a commission to correct them. A new edition was made by Clement 
VIII., to which a preface was prefixed by Bellarmine, attributing the 
errors to the printers. 

Century XVII. 
ROBERT BELLARMINE, CARDINAL AND JESUIT. 

Omnia nomina quae in Scripturis tri- All the names which in the Scriptures 

buuntur Christo, unde constat eum esse are given to Christ, whence it is evident 
supra Ecclesiam eadem omnia tribuuntur that He is over the Church, all these same 
pontifici. — De Cone. Auct., L. 2, c. 17, names are given to the Pontiff, 
p. 266, H., T. I. 

Nam fides Catholica docet, omnem 
virtutem esse bonam, omne vitium esse 
malum : si autem Papa erret praecipiendo 
vitia, vel prohibendo virtutes, teneretur 
Ecclesia credere vitia esse bona, et virtu- 
tes malas, nisi vellet contra conscientiam 
peccare. Tenetur enim in rebus dubiis 
Ecclesia acquiescere judicio summi Ponti- 
ticis, et facere quod ille praecipit, non 
facere quod ille prohibet ac ne forte contra 
conscientiam agat, tenetur credere bonum 
esse quod ille praecipit : malum quod ille 
prohibet. — De Rom. Pont., L. 4, c. 5, col. 
974, C, Disput., T. i, ed. 1601. 



For the Catholic faith teaches that 
every virtue is good, every evil is bad : 
but if the Pope should err by enjoining 
vices, or forbidding virtues, the Church 
would be bound to believe vices to be 
good and virtues evil, unless it would sin 
against conscience. For in things doubt- 
ful the Church is bound to acquiesce in 
the judgment of the Supreme Pontiff, and 
to do that which he enjoins, and not to do 
that which he forbids ; and lest she should 
act contrary to conscience, she is bound to 
believe that to be good which he enjoins, 
and that to be evil which he forbids. 



FRANCISCUS VERON, JESUIT. 

Sequitur : Nullae decretales Roman- It follows, that no decretals of the 

orum pontificum contentae in corpore juris Roman Pontiffs contained in the body of 

canonici, sive in sex libris decretalibus, the Canon Law, or in the six books of the 

sive in clementinis, sive in extravaganti- Decretals, or in the Clementines, or in the 



THE CATHOLIC FAITH. 



54, 



bus, nullae bullae posteriorum, qui in sede 
Petri sederunt, sufificientes sunt, fundando 
articulo fidei catholicae, seu nulla doctrina 
est de fide, quae continetur in istis decre- 
talibus aut diplomatibus. Probatur, quia 
papa quocunque modo loquens, etiam ex 
cathedra, non est universalis ecclesia, ergo 
quod ab eo proponitur, non proponitur ab 
ecclesia universali ; ergo non est doctrina 
fidei catholicae. Addo, conclusionem hanc 
tarn certam esse inter doctores omnes, ut 
si quis contrarium doceret, novator ipse 
foret et censura percellendus, quippe novi 
dogmatis inventor. — Consentiunt itaque ex 
ipsomet Bellarmino doctores omnes, doc- 
trinam illam non esse fidei catholicae ; 
quod solum dixi et certissimum est ; quod 
non advertunt praecipiti judicio calumnia- 
tores. — Maturius ergo procedant hi cen- 
sores, quorum censuram meretur, quippe 
inductiva novi dogmatis, tanquam fide 
catholica credenti, quod nemo hucusque 
statuit, scilicet ; quod a pontifice foret, 
etiam ex cathedra definitum, extra con- 
cilium universale esse de fide cathoHca, 
seu tale definitum esse fide catholica, et 
%ub peccato haereseos ab omnibus creden- 
dum. Hallucinati sunt et caecutiendo in 
errorem prolapsi, quamquam non tarn 
error, quam hallucinatio vocanda sit prae- 
ceps haec censura : putarunt multos dix- 
isse, quod nee somniarunt. — Regula Fidei, 
pp. i6, i8, 19, ed. secund., Ratisbon. 
1867. 



Xon est de fide, pontificem Romanum 
docentem aliquid, sive in concilio particu- 
lari, sive in synodo provincial!, etiam cum 
aloquitur totam ecclesiam, seu cum ex 
cathedra, ut aiunt, loquitur, dum extra 
universale concilium doceat, esse judicem 
supreraum controversiarum, aut esse infal- 
libilem ; nee quod sic definitum foret, esse 
de fide, nisi aliunde sensus totius ecclesiae 
constaret. — Non est de fide, papam esse 
supra concilium universale, seu supra ec- 
clesiam totam reliquam seu ipso capite 
semoto, sicut nee etiam concilium aut to- 



Extravagants, that no bulls of former 
Pontiffs who have sat in the See of Peter, 
are sufficient for founding an article of 
the Catholic faith, nor is any doctrine an 
article of faith which is contained in these 
decretals or documents. This is proved, 
because the Pope, in whatever manner he 
speaks, even ex cathedra, is not the Uni- 
versal Church ; therefore what is proposed 
by him is not proposed by the Universal 
Church : therefore it is not a doctrine of 
the Catholic faith. I add that this con- 
clusion is so certain among all Doctors, 
that if any one should teach the contrary 
he would be an innovator and liable to 
censure as the inventor of a new dogma. 
— Therefore all Doctors, from Bellarmine 
himself, are agreed that this doctrine is 
not of the Catholic faith ; what I have said 
is alone most sure ; this the calumniators, 
of a rash judgment, do not observe. — 
Therefore, let these critics proceed more 
carefully, whose censure he deserves as 
the introducer of a new dogma to be be- 
lieved as of the Catholic faith, which no 
one thus far has set up, namely, that what 
has been defined b)'^ the Pontiff, even ex 
cathedra, apart from a universal Council, 
is of the CathoHc faith, or that such a 
definition is of the Catholic faith to be 
beheved by all under the pain of heresy. 
They are dreaming and have fallen blindly 
into error, though this rash opinion is not 
so much to be called an error as a dream ; 
they thought they had said many things 
which they had not yet dreamed of. 

It is not an article of faith, that the 
Roman Pontiff, teaching anything, whether 
in a particular Council or in a Provincial 
Synod, even when he speaks to the whole 
Church, or when he speaks ex cathedra, 
as they say, while teaching apart from a 
universal Council, is the supreme judge of 
controversies, or is infallible ; nor would 
what is thus defined be of faith, unless 
otherwise the sense of the whole Church 
should be in accord. — It is not an article 
of faith that the Pope is above a universal 
Council, or above the whole remaining 



544 



THE CATHOLIC FAITH. 



tam ecclesiam reliquam esse supra papam, 
seu quocumque modo, quaestio bene pro- 
ponatur. — Xon est de fide, ut jam dixi- 
mus, papam extra concilium generale, esse 
judicem summum controversiarum, nee 
etiam extra illud esse infallibile'm in judicio 
ferendo de rebus fidei, aut morum. — Id., 
pp. 146, 148, 160. 



Church, as if a distinct head ; as neither 
also is a Council or the whole remaining 
Church above the Pope, if in any manner 
a question is rightly proposed. — It is not 
an article of faith, as we have just said, 
that the Pope, apart from a general Coun- 
cil, is the chief judge of controversies, nor 
also apart from that, is he infallible in 
giving judgment in matters of faith and 
morals. 



DECLARATION OF FACULTY OF DIVINITY OF PARIS, 1663. 



Xon esse Doctrinam vel Dogma Fac- 
ultatis, quod summus Pontifex, nullo acce- 
dente Ecclesiae consensu sit infallibilis. — 
Art. 6 ; quoted by Du ?in, Eccl. Hist., 
vol. 7, L. 3, c. 9, p. 150, Eng. ed. 



It is not the Doctrine or Opinion of 
the Faculty, that the Supreme Pontiff, 
without the concurring consent of the 
Church, is infaUible. 



ISAAC BARROW, AN ANGLICAN BISHOP. 

The greatest tyranny that ever was invented in the world is the 
pretence to infallibility : for Dionysius and Phalaris did leave the mind 
free, (pretending only to dispose of body and goods according to their 
will :) but the pope, not content to make us do and say what he 
pleaseth, will have us also to think so ; denouncing his imprecations and 
spiritual menaces if we do not. — Treatise on Pope's Supremacy, p. 200, 
Oxford ed., 1852. 



DECLARATION OF GALLICAN CLERGY, 1682. 



In fidei quoque quaestionibus prae- 
cipuas summi pontificis esse partes, ejus- 
que decreta ad omnes et singulas ecclesias 
pertinere, nee tamen irreformabile esse 
judicum nisi Ecclesiae consensus acces- 
serit. — Declar. de eccl. potest. ; in Summa 
of Thomas Aquinas, vol. 5, p. 175, ed. 
Billuart, Paris, 1886. 



In questions of faith, the Pontiff has 
the principal authority, and his decrees 
pertain to all churches and each church in 
particular ; yet his judgment is not irre- 
formable unless it has the consent of the ' 
Church. 



ROMAN CATHOLIC CONFESSION. 

This Confession was publicly prescribed and propounded (publice 
praescripta et proposita) to those who, in Germany and Hungary, wished 
to become Roman Catholics. A portion only is given. 

" II. We confess that the Pope of Rome is Head of the Church, 
and cannot err. 



THE CATHOLIC FAITH. 545 

''III. We confess and are certain that the Pope of Rome is Vicar 
of Christ, and has plenary power of remitting and retaining sins accord- 
ing to his will, and of thrusting men down into hell. 

" IV. We confess that whatever new thing the Pope of Rome may 
have instituted, whether it be in Scripture or out of Scripture, is true, 
divine, and salvific ; and therefore ought to be regarded as of higher 
value by lay people than the precepts of the living God. 

"V. We confess that the Most Holy Pontiff ought to be honored 
by all with divine honor, with more prostration than what is due to 
Christ Himself." — Streitwolf's Collection of the Confessions of the 
Church of Rome, Gottingen, 1838, p. li ; quoted by Wordsworth, Letters 
on the Church of Rome, pp. 69, 70, ed. 1847. 

ROMAN CATHOLIC PRINCIPLES 
In Reference to God and the King. 

It is no matter of Faith to believe. That the Pope is in himself 
Infallible, separated from a General Council, even in expounding the 
Faith : by consequence Papal Definitions or decrees, though ex cathedra 
as they term them, (taken exclusively from a (jeneral Council, or 
Universal acceptance of the Church,) oblige none under pain of heresy 
to an interior assent. — Sect, ii, vi, quoted in Papist Misrepresented and 
Represented, end of Part I, ed. 1686. 

FRANCIS FULLW^OOD, AN ANGLICAN ARCHDEACON. 

Pray what security doth the promise of the Churches Perpetuity, 
or Infallibility as to Fundamentals, give to any single person or par- 
ticular Church, that they shall continue in the Christian Faith, more 
than it did to the seven Churches in Asia ? And where are they now ? 

If we should grant the Universal Church to be Infallible ; not only 
as to her Perpetuity, but her Testimony, which the argument reacheth 
not ; yet it rests to be proved, that the Church of Rome is the Catholic 
Church ; and then that the Pope is the Church of Rome in the same 
sense that the Church of Rome is the Catholic Church, and that in the 
same consideration, as the Catholic Church is Infallible.— Rom.a Ruit, 
c. 15, p. 168, ed. 1679. 

Century XVIII. 

FR. LEOP. BR. LIEBERMANN, A VICAR-GENERAL. 

Propositio. Ex principiis fidei cath- Proposition. According to tlie prin- 

olicae certum est, summum Pontificem in ciples of the Catholic faith, it is certain 
dijudicandis fidei controversiis praecipuas that the Chief Pontiff bears an important 



546 



THE CATHOLIC FAITH. 



partes habere ; ejusque judicium, si eccle- 
siae consensus accesserit, esse irreforma- 
bile. An autem ante ecclesiae consensum 
infallibile sit, salva fide controvertitur. 
(i) Ex his [Matt, xvi ; Luc. xxii ; Joan, 
xxi] aliisque scripturae testimoniis patet, 
Petro ejusque successoribus peculiarem 
in ecclesia potestatem concessam fuisse ; 
super illos peculiari modo aedificatam esse 
ecclesiam ; illis prae caeteris curam in- 
cumbere confirmandi in fide fideles et 
episcopos ; pascendi universum gregem, 
oves scilicet et pastores. Ergo et ipsis 
principaHs conservandae fidei cura deman- 
data est. (2) In prima hujus Demonstra- 
tionis parte probatum est, Rom. Pontifi- 
cem in totam ecclesiam habere primatum : 
cum autem primatus propter unitatem in- 
stitutus sit, et unitas ecclesiae sine unitate 
fidei cogitari non possit, necessario Rom. 
Pontifici competit cura invigilandi, ut fides 
ecclesiae religiose servetur et errores repel- 
lantur, qui se contra avitam religionem 
extollunt. — Inst. Theol., T. t, de auct. 
Rom. Pont, in fidei contr., 676, p. 500, 
ed. Moguntiae, 1861. 



Ecclesia sive dispersa, sive in concilio 
congregata errare non potest, ex § II. 
hujus art. : Ergo neque illud fieri unquam 
potest, ut concilium oecumenicum, aut dis- 
persa per orbem ecclesia assensum prae- 
beat decisioni dogmaticae, quae errorem 
contra fidem aut mores contineret ; ita 
enim tota ecclesia a sana Christi doctrina 
aberraret. Notum est, quod licet multi sint 
inter catholicos viri sancti et doctissimi, qui 
pro sua in Petri sedem reverentia docue- 
runt, aut adhuc hodie docent, Romanum 
Pontificem ex cathedra loquentem errare 
non posse, semper tamen extiterint theo- 
logi, qui contrarium assernerunt ; quosque 
ecclesia nihilominus tanquam pios strenu- 
osque fidei defensores suspexit. Ergo 
haec questio ex earum numero est, de 
quibus salva fide disputatur : neque flota 



part in settling controveries of the Catholic 
faith, and his judgment, if the consent of 
the Church be added, is unalterable. But 
whether it is infallible previous to the 
consent of the Church, saving faith, is a 
matter of controversy. P'rom these [Matt, 
xvi, Luke xxii, John xxi] and other testi- 
monies of Scripture, it is evident that a 
special power was granted to Peter and 
his successors in the Church ; that upon 
them, in a peculiar sense, the Church was 
built ; that upon them, more than upon 
others, is incumbent the care of strength- 
ening the faithful and the bishops in the 
faith ; of feeding the whole flock, that is, 
the sheep and the shepherds. Therefore, 
also, from them is demanded the principal 
care of preserving the faith. (2) In the 
first part of this Demonstration, it was 
proved that the Roman Pontiff has a 
Primacy over the whole Church : but as 
the Primacy was instituted for the sake of 
unity, and the unity of the Church cannot 
be thought of apart from the unity of the 
faith, of necessity the care of watching is 
laid upon the Roman Pontiff, that the faith 
of the Church may be carefully preserved, 
and that errors which raise themselves 
against the ancient religion may be re- 
jected. 

The Church, whether at large or 
gathered in a Council, cannot err, accord- 
ing to § II. of this article. Therefore, it 
can never happen that a General Council, 
or the Church at large throughout the 
whole world, will give consent to a dog- 
matic decision which contains an error 
against faith or morals ; for in so doing 
the whole Church would err from the 
sound doctrine of Christ. It is known, 
th^t though there are many learned men 
among Catholics, who, out of their rever- 
ence for the See of Peter, have taught, 
and do teach to-day, that the Roman Pon- 
tiff speaking ex cathedra, cannot err ; yet 
that there have ever been Theologians who 
have asserted the contrary, and whom, 
nevertheless, the Church has looked up to 
as pious and active defenders of the faith. 



THE CATHOLIC FAITH. 



547 



haereseos ulli parti inurenda est, cum ab 
ecclesia nihil sit detinitum ; idque non 
semel confessi sint utriusque partis accer- 
rimi defensores. Ac primum quidem 
Gallicani praesules, suam declarationem 
emittendo, nihil omnino addiderunt, quod 
censuram inureret oppositae sententiae. 
Imo episcopi omnes qui comitiis anni 16S2 
interfuerunt, in epistola ad Innocentium 
XII. anno 1693 palam testantur, quod 
cum in comitiis declaraverint R. P. de- 
creta circa fidem non esse irreformabilia, 
mens eorum non fuerit, quidquam decer- 
nere, aut decretorie definire, sed suam 
duntaxat sententiam aperire. — Id., 677, 
pp. 500, 501. 



Corollarium. Ergo infallibilitas Ro- 
mani Pontificis urgeri non potest contra 
haereticos ; neque adhiberi ad stabilien- 
dam fidem catholicam. (i) Xon potest 
ab haereticis exigi, quod inter catholicos 
finitum non est ; neque tanquam dogma 
obtrudi, quod salva fide negari potest. 
Haec fusius ostendit Veronius in regula 
fidei § IV. Nr. 2, aliique, qui de fide cath- 
olica contra haereticos egerunt. (2) Ex 
iisdem rationibus concluditur, infallibilem 
Romani Pontificis in decidendis fidei con- 
troversiis auctoritatem, etiam ab illis, qui 
plene de ea convicti sunt, tanquam prin- 
cipium probandi non posse adhiberi : nam 
fidei divinae non potest fundamentum sup- 
poni, quod ipsum non est inconcussum ; 
neque regula fidei esse potest, quod ipsum 
ad fidem non pertinet. — Id., 678, p. 501. 



Therefore, this question belongs to the 
number of those things about which, sav- 
ing faith, there is dispute. Neither is the 
mark of heresy branded upon either party, 
since nothing has been defined by the 
Church ; and this most earnest defenders 
of both parties have often confessed. And 
first, indeed, the Galilean Bishops, in put- 
ting forth their declaration, added nothing 
at all which branded with the censure of 
heresy the contrary opinion. Besides, all 
the Bishops who attended the Assembly 
in the year 1682, in a letter to Innocent 
XII., in the year 1683, openly testified, 
that when they delivered in the Assembly 
that the decrees of the Roman Pontiff in 
regard to faith are not unalterable, their 
intention was not to decide anything, or 
to define by a decree, but only to make 
known their opinion. 

Corollary. Therefore the infallibility 
of the Roman Pontiff cannot be pressed 
against heretics ; nor can it be made use 
of to establish the Catholic faith, (i) 
That cannot be required of heretics which 
is not prescribed among Catholics ; nor 
can that be put forward as a dogma which, 
saving faith, can be denied. Veron shows 
this more at length in his Rule of faith, 
§ iv, n. 2, and others, who have contended 
for the Catholic faith against heretics. (2) 
From these same reasons, we conclude that 
the infallible authority of the Roman Pon- 
tiff in deciding controversies of the faith, 
cannot be employed as a basis of proof, 
even by those who are fully convinced of 
it, for that cannot be laid down as a foun- 
dation of divine faith, which is not itself 
unshaken ; nor can that be an article of 
faith, which does not itself pertain to the 
faith. 



ROBERT MANNING. 



For the Pope's Infallibility is no Article of Faitii, nor proposed by 
the Church as a condition of Communion. — Account of the Catholic 
Faith, p. 27, ed. 1751. 



548 THE CATHOLIC FAITH. 

LOUIS BAILLY, THEOLOGIAN AT DIJOU. 

Romanus Pontifex etiam ex cathedra The Roman Pontifif, even teaching 

docens in rebus fidei non est infalhbilis, ex cathedra, is not infalHble in matters of 
sen irreformabiHa non sunt ipsius de- faith, nor are his decrees irreformable, un- 
creta, nisi accesserit Ecclesiae consensus. less the consent of the Church is added. 
— Theolog., T. 2, de EccL, c, 13, art. 3; 
quoted by Elliott on Romanism, p. 700, 
ed. 1877. 

Century XIX. 
A DOCTRINAL CATECHISxM. 

BY REV. STEPHEN KEENAN. 

Q. Must not Catholics believe the Pope in himself to be infallible ? 

A. This is a Protestant invention ; it is no article of the Catholic 
faith ; no decision of his can oblige, under pain of heresy, unless it be 
received and enforced by the teaching body — that is, by the Bishops of 
the Church. — Pp. 305, 306, second American edition, approved by the 
most Rev. John Hughes, D.D. 

In the " Third American Edition, Revised and Corrected conform- 
ably to the Decrees of the Council of the Vatican," of the same work, 
containing the imprimatur of the late Archbishop McCloskey, the above 
question and answer are dropped. 

THE SINCERE CHRISTIAN INSTRUCTED. 

BY RT. REV. DR. GEORGE HAY. 

Q. 24. In whom, then, does the infallibility properly reside ? 

A. In the body of the pastors, joined with their head. 

Q. 25. How so? 

A. In either of these two ways : (i) When the pastors of the church 
are called together by the chief pastor, in a general council, * * * 
(2) When the head of the church, without calling together the other 
pastors, publishes any decree concerning faith or morals, and this decree 
is accepted and received by the body of the pastors, etc. 

Q. 26. When the head of the church publishes any decree concern- 
ing faith or morals, to which he requires submission from all the faith- 
ful, is he himself infallible in what he thus teaches ? 

A. This is not proposed as an article of Divine faith, nor has the 
church ever made any decision concerning it. Great numbers of the 
most learned divines are of opinion, that in such a case the head of the 
church is infallibile in what he teaches ; but there are others of a con- 
trary opinion, who think that his decree is not to be considered as in- 



THE CATHOLIC FAITH. 



549 



fallibly certain, till the body of the bishops receive it, either by their 
express approbation, or by their tacit submission to it, by which it 
becomes a decree of the whole church, whose infallibility is undoubted. 
— Of the Church, c. 12, pp. 126, 127. 

. THE FAITH OF CATHOLICS. 

BY BERRINGTON AND KIRK. 



PROPOSITION XIV. 

It is no article of Catholic faith to believe that the Pope is in him- 
self infallible, separated from the Church, even in expounding the 
faith : by consequence, papal definitions or decrees, in whatever form 
pronounced, taken exclusively of a general council or acceptance of the 
Church, oblige none, under pain of heresy, to interior assent. — Vol. 2, 
p. T05, Capel's edition. 

KENDRICK, ARCHBISHOP OF ST. LOUIS. 



Primatum Romani Pontificis in uni- 
versa Ecclesia, turn honoris turn juris- 
dictionis agnosco : primatum dixi, non 
DOMINATUM. Primatum autem ei, 
tanquam Petri successori, inesse tota tra- 
ditio Ecclesiae a sua origine testatur ; quo 
solo testimonio adductus, eum tanquam 
certissimum fidei principium et dogma, 
accipio. — Concio, III., in Friedrich's Do- 
cum. illust. Cone. Vat., p. 194, vol. i, 
ed. 1871. 

Regula interpretandi Scripturas nobis 
imposita, haec est : eas contra unanimem 
Patrum consensum non interpretari. Si 
unquam detur consus iste unanimis dubi- 
tari possit. Eo tamen deficiente, regula 
ista videtur nobis legem ponere majorem, 
qui ad unanimitatem accedere videretur, 
patrum numerum, in suis Scripturae inter- 
pretationibus sequendi. Hoc posito, a 
communi hodierna explicatione verborum, 
'Super banc Petram, etc,' discedere ne- 
cesse est. — Id., p. 195. 

Habemus in Sacra Scriptura testi- 
monia loculentissima missionis omnibus 
apostolis datae et divinae assistentiae om- 
nibus promissae. Haec loca clara sunt. 



The primacy of the Roman Pontiff, 
both of honor and of jurisdiction, in the 
universal Church, I acknowledge — pri- 
macy, I say, not LORDSHIP. But the 
primacy is in him, as the successor of 
Peter, the whole tradition of the Church 
from its beginning testifies ; and relying 
on this testimony alone, I accept it as a 
most certain principle and dogma of faith. 



The rule of Scriptural interpretation 
imposed upon us is this : That these are 
not to be interpreted contrary to the 
unanimous consent of the Fathers. It is 
doubtful whether any unanimous consent 
can be found. Yet this failing, that rule 
seems to lay down for us the law of fol- 
lowing, in their interpretation of Scripture, 
the greater number of Fathers, who seem 
to approach unanimity. This being ac- 
cepted, it is necessary that the modern 
exposition of the words, ' On this rock, 
etc.,' be abandoned. 

We have in the Holy Scriptures most 
clear testimony of a mission given to all 
the Apostles and of the divine assistance 
promised to all. These passages are clear, 



550 



THE CATHOLIC FAITH. 



et nullam interpretandi varietatem admit- 
tunt. Non habemus vel unum locum 
Scripturae, de cujus vero sensu non dis- 
putetur, in quo aliquid ejusmodi Petro, 
seorsim ab aliis, promittatur. Et tamen 
volunt auctores schematis ut Romano 
Pontifici, tanquam Petri successori, asser- 
amus potestatem, quam Petro datam fuisse 
nullo certo Sacrae Scripturae testimonio 
probari possit, nisi in quantum cum cae- 
teris apostoiis earn acceperit ; quoque ei 
seorsim a caeteris vindicata, sequeretur 
Divinam Assistentiam ei promissam non 
nisi per eum dandam esse, quamvis loca 
adducta ostendant, eam ei, non alio modo, 
sicut nee aliis verbis, quam caeteris fuisse 
promissam. Privilegium quidem Petro 
prae aliis magnum datum fuisse agnosco ; 
non Scriptuarum, sed totius Christianae 
Antiquitatis, adductus testimonio : cujus 
beneficio eum infallibilem esse constat ; ea 
tamen conditione, ut fratrum consilio uta- 
tur ; eorumque, in supremo hoc munere 
cum eo consortium, judicio adjuvetur, et 
eorum, quorum caput est et os, nomine 
loquatur. — Id., p. 201. 



Definitiones fidei non sunt pietatis 
incitamenta ; multo minus sententiarum 
scholarum, pro varia earum fortuna, trium- 
phales evectiones. Sunt fidei doctrinarum 
auctoritationae expositiones, ad novatorum 
effugia ut plurimum praecavenda, et nun- 
quam novam fidem fidelibus imponunt. 
Hoc posito, dico Pontificiam infallibilita- 
tem non esse doctrinam fidei. 

I. Non habetur in symbolis fidei ; 
non traditur tanquam fidei articulus in 
catechismis ; et non invenitur ut talis in 
aliquo publici cultus monumento. Ideo- 
que Ecclesia eam hue usque non docuit 
tamquam de fide credendam ; quam si 
esset fidei doctrina, tradere et docere de- 
buisset. 



and admit no variation of meaning. We 
have not even a single passage of Scrip- 
ture, the meaning of which is undisputed, 
in which anything of the kind is promised 
to Peter separately from the rest. And 
yet the authors of the schema want us to 
assert that the Roman Pontiff, as the suc- 
cessor of Peter, has that power which can- 
not be proved, by any certain testimony 
of Holy Scripture, to have been given to 
Peter, except in so far as he received it in 
common with the other Apostles ; and 
which being claimed for him from the 
rest, it would follow that the Divine As- 
sistance promised to him was to be given 
only through him, although the places 
cited show that it was promised to him 
only in the same manner and in the same 
terms as to the others. I admit that a 
great privilege was granted to Peter above 
the rest ; but I am led to this by the testi- 
mony, not of the Scriptures, but of all 
Christian antiquity : by the help of which 
it appears that he is infallible ; but yet on 
this condition, that he should use the 
counsel of his brethren, and should be 
aided by the judgment of those who are 
his partners in this supreme function, and 
should speak in the name of those, of 
whom he is head and master. 

Definitions of faith are not incite- 
ments to devotion ; much less are they the 
triumphal elevations of the opinions of the 
schools, according to the various fortune 
of each. Authoritative expositions of the 
doctrines of the faith, are generally to pre- 
vent the effusions of innovators, and they 
never impose upon the faithful a new faith. 
This being settled, I say that Pontifical 
Infallibility is not a doctrine of faith. 

I. It is not contained in the symbols 
of the faith ; it has not been handed down 
as an article of faith in the catechisms ; 
and it is not found as such in any docu- 
ment of pubhc worship. Therefore, the 
Church has not hitherto taught it as a 
thing to be believed of faith ; as if it were 
a doctrine of faith, it ought to have de- 
livered and taught it. 



THE CATHOLIC FAITH. 



551 



2. Non tantum earn non docuit aliquo 
publico instrumento, Ecclesia ; sed earn 
impugnari ; non alicubi sed, excepta for- 
san Italia, fere ubique gentium, idque per 
longum tempus permisit. — Id., VIII., p. 
212. 

Ante annum quidem in Anglia et 
Statibus Unitis prodiere nonnulli libri, 
duo aut tres numero, quod sciam, quibus 
mentes pararentur sententiam tamquam 
ad fidem pertinentem recipere. De eo 
qui in Statibus Unitis in lucem publicam 
editus est, deinde in linguas Gallicam et 
Germanicam versus, a viro pio et zelantis- 
simo, indocto tamen, scriptus, asserere 
possum istum erroribus adeo gravibus 
abundasse, in prima saltem ejus Anglica 
editione, ut risum potius quam stomachum 
movisset aliis quam mihi diversa forsan in 
re praesenti sentientibus. Cum ab auc- 
tore rogarer ut aliqualem commendationem 
isti libello, episcopis aliquatenus injurioso, 
darem, nolui quidem optimum virum con- 
troversiis angere, et silentii charitatem in- 
caute promisi. — Id., pp. 212, 213. 



Usus quidem invaluit infallibilitatem 
de Ecclesia praedicandi ; melius tamen 
inerrantiae vox adhiberetur. Deus solus 
est infallibilis. De Ecclesia solummodo 
asserere possumus, eam non errare in doc- 
trinis fidei docendis, quas ejus custodiae 
Christus tradiderit ; quia portae inferi non 
sint contra eam praevaliturae. Infallibili- 
tas proinde absoluta et omnimodo de ea 
praedicari nequit ; et melius forsan ab ista 
voce abstineretur, vocabulo inerrantia in 
ejus locum adhibito. — Id., X., pp. 223, 
224. 



2. Not only has not the Church 
taught it in any public instrument, but it 
has suffered it to be impugned, not every- 
where, but, with the exception, perhaps, 
of Italy, almost everywhere in the world, 
and that for a long time. 

A year ago, indeed, in England and 
the United States, sundry books came out, 
two or three to my knowledge, by which 
the minds (of men) should be prepared to 
receive the opinion as pertaining to the 
faith. Concerning that one* which was 
published in the United States, and after- 
wards translated into French and Ger- 
man, written by a pious and extremely 
zealous but ignorant man, I may say that 
it abounded in such grave blunders, at 
least in the first edition in EngHsh, as to 
excite more laughter than indignation in 
others beside myself, holding different 
opinions on the matter in question. When 
I was asked by the author to give a sort 
of commendation for his little book, which 
is especially damaging to the Bishops, I 
was unwilling to bother the good man 
with controversy, and so incautiously I 
promised him the charity of silence. 

The custom has prevailed, indeed, of 
predicating infallibility of the Church ; but 
it would be better to use the word inerr- 
ancy. God alone. is infallible. Concerning 
the Church, the most we are able to assert 
is, that it does not err in teaching the doc- 
trines of faith, which Christ has com- 
mitted to its charge ; because the gates of 
hell are not to prevail against it. There- 
fore, infallibility absolute and complete 
cannot be predicated to it ; and perhaps it 
would be better to refrain from using that 
word, and use the word inerrancy in place 
of it. 



The speech, from which the above extracts have been taken, was 
written to be delivered at the Vatican Council ; but it was not spoken, 
owing to an unexpected stop that was put to the discussions This 
information is contained in a note (monitum) which prefaces the speech 
(Friedrich, vol. i, p. 187). 

* "Infallible Authority of the Pope," by F. X. Weninger, S. J. 



552 THE CATHOLIC FAITH. 

MILO MAHAN, AN AMERICAN PRIEST. 
The Roman Infallibility comes before us with these special marks : 

(i) The great division between the East and the West ; (2) with the 
stain of bloodshed in wars and persecutions ; (3) with the "deification " 
of the Blessed Virgin ; (4) with a childish and almost heathenish frivolity 
in all parts of the earth that are subject to the Roman sway. — Exercise 
of Faith, pp. 75, 76, London edition, 1877. 

R. F. LITTLEDALE, AN ANGLICAN PRIEST. 

There is not one solitary example to be found in the whole of 
Church history of any great struggle or difficult question being decided 
by the Pope's interference. Not one of the great heresies was put down 
in this way, but always by a Council or by some private theologian. 
* * H< When Luther asked his famous question, " What is justifica- 
tion ? " no Pope was ready with a reply ; and though a reply was given 
at last by the Roman Church, it came in the shape of a decree of the 
Council of Trent in 1547, more than a quarter of a century after the 
question had been put. — Plain Reasons against Joining the Church of 
Rome, pp. 179, 180, ed. 1884. 



Section IV. 

Popes have been Considered Heretical, and have been 
Condemned by the Church. 

Century IL 
VICTOR L, BISHOP OF ROME. 

This Bishop of Rome is supposed to have patronized the Patri- 
passion heresy. He is also said to have "acknowledged the prophetic 
gifts of Montanus." 

Tertullian, Priest of Carthage. — For after the Bishop of Rome had 

Nam idem tunc episcopum Romanum, acknowledged the prophetic gifts of Mon- 

agnoscentem jam prophetias Montani, tanus, Prisca., and Maximilla, and, in con- 

Priscae, Maximillae, et ex ea agnitione sequence of the acknowledgement, had be- 

pacem Ecclesiis Asiae et Phrygiae infer- stowed his peace on the Churches of Asia 

entem, falsa de ipsis prophetis et ecclesiis and Phrygia, he, by importunately urging 

eorum asseverando, et praecessorum ejus false accusations against the prophets 

auctoritates defendendo, coegit et litteras themselves and their churches, and insist- 



THE CATHOLIC FAITH. 



553 



pacis revocare jam emissas, et a proposito 
recipiendorum charismatum concessare. 
Ita duo negotia diaboli Praxeas Romae 
procuravit : prophetiam expulit, et haere- 
sim intulit ; Paracletum fugavit, et Patrem 
crucifixit. — Adv. Prax., c, i, Op., T. 2, 
col. 178, 179, ABA., Pat. Lat. T. 2. 



ing on the authority of the bishop's prede- 
cessors in the See, compelled him to recall 
the pacific letter which he had issued, as 
well as to desist from his purpose of 
acknowledging the said gifts. By this, 
Praxeas did a twofold service for the devil 
at Rome : he drove away prophecv, and 
he brought in heresy ; he put to flight the 
Paraclete, and he crucified the Father. — 
A. N. Fathers, vol. 3, p. 597. 



Century III. 

CALLISTUS I., BISHOP OF ROME. 

Hippolytus suggested the following method of refuting heresies 



Tavra de erspo'^ ovh kXE-y^ei, r} 
TO Ev eKxXrjdia. TtapaSoSsv ccyiov 
nvsvjj.a, ov rvxovTEi TtpozEpoi ol 
(XTtodroXoi juEtsdodav roii 6p3(^i 
TtETttdtEVHodiv ' oo-y TjixEii didSoxoi 
Tvyx^'f^ovTEi TTJ'i TE avTTJi ;^«/3zro? 
/iiET£xovTE<i dpxiEpaTEia<i TE uai di- 
dadxaXia's xai cppovpoi Trj'i kuuXri- 
6iai XeXoy 16 fiEv 01 ovh oq>^aXjU(p 
wdTccZojuEVf ovSe Xoyov 6p3dv 
6ioDTt(2pLEv, H. r. X. — Refut. om. Hae- 
res., L. I, prooem., p. 4, lines 50-55, ed. 
Gottingae, 1856. 



But none will refute these, save the 
Holy Spirit bequeathed unto the Cliurch, 
which the Apostles, having in the first in- 
stance received, have transmitted to those 
who have rightly believed. But we, as 
being their successors, and as participators 
in this grace, high -priesthood, and office 
of teaching, as well as being reputed 
guardians of the Church, must not be 
found deficient in vigilance, or disposed to 
suppress correct doctrine. — A. N. Fathers, 
vol. 5, p. 10, Am. ed. 



In the ninth book of his "Refutation of All Heresies," Hippolytus 
speaks of the heresy of Zephyrinus and Callistus, both Bishops of Rome. 

FEyEvrfTai Tti ovojiari NorjTo'iy 
T(a ysvEi 2/Livpvalo<^. OvToi Eid- 
Tfyr/daTo aipEdiv eh T(Sr "HpanXai- 
Tov doyjuaTGOv. — KaT^ eheivo nai- 



pov ZEcpvpivov diETtEir vojuiZ^ovToi 
TTjy EXHXydiav , dvdpoi iSiodtov hcxI 
aidxpoHEpdovi' [o5] Tea Hspdai Ttpod- 

cpEpOJUEVGi) TtElBojUEVOi, dWEXGOpEl 

Toi^ Ttpodiovdi T(S KXeo/uevei /uaQj^- 

TEVEdQat, Hat aVTO'S VTtodvpOJUEVO'^ 

T(S xpovo) ETti zd avTd SpujjTo, 
dvjufJovXov Hai dvvayoovidTov tcSv 
HancSv ovToi avTcp KaXXidTov. — 
TovTGOv HaTd 8iadoxrjv Sie/j-eivs 
TO didadnaXEiov HpaTvrojuEvor nai 
ETtav^ov, did TO dvvaipEidOai av- 



There has appeared one, Noetus by 
name, by birth a native of Smyrna. This 
person introduced a heresy from the tenets 
of Herachtus. — At that time, Zephyrinus 
imagines that he administers the affairs of 
the Church — an uninformed and shame- 
fully corrupt man. And he, being per- 
suaded by proffered gain, was accustomed 
to connive at those who were present for 
the purpose of becoming disciples of Cleo- 
menes. But (Zephyrinus) himself, being 
in process of time enticed away, hurried 
headlong into the same opinions ; and he 
had Callistus as his adviser, and a fellow- 
champion of these wicked tenets. — The 
school of these heretics during the«succes- 



554 



THE CATHOLIC FAITH. 



Toi<i rov Zeqjvftirov xai ror KdX- 
Xidrov, xairoi r/jiiwv /xr/dsTtors 6vy- 
XGoprjddvTGOv, dXXd TtXEidrdjcii dr- 
TiHaSedrajroDr npoS avroviy uai 
disXey^dvToov , nai dnorrai fiia6a- 
/.liroov ri]v dXjjOeiav ouoXoyeiv. — 
Id., L. g, in Wordsworth's St. Hippoly- 
tus, pp. 64, 66, ed. 1880. 



OvTGD uEzd zrfv rov Zsqyvpivov 
TEXevzrjv vojui^gov TervxTjyisyoci ov 
kfir/pdro, rov ^a/SeXXiov dTteoodsv 
obi J.17] cpporovvra opQcSi, dsdoiHodi 
ijue uai vojuif^aov ovvoo 8vva6Bai 
dnoTpiipadQai rrjv npoi rdi eukXtj- 
6iai uaTr/yopiav, (»5 jitj dXXorpioo- 
(ppo\(Sv. 'Hv ovv yorji nai Ttavovp- 
yoi Kai ETti xpovcp dvrijpTtadE itoX- 
Xovi. — ^EcpEvpsv aipEdiv roidvdE, 
Xsyoov rov Xoyov avrov Eivai viov, 
avrov uai itaripa, ovop.ari /ihr 
naXovjiEvov, ev Se ov ro TtvEvjua 
dSiaipErov. — Id., lb., pp. 84, 86. 



sion 0/ such bishops, continued to acquire 
strength and augmentation from the fact 
that Zephyrinus and Callistus helped them 
to prevail. Never at any time, however, 
have we been guilty of collusion with 
them ; but we have frequently offered them 
opposition, and have refuted them, and 
have forced them reluctantly to acknowl- 
edge the truth. — A. N. Fathers, vol. 5, 
p. 125, Am. ed. 

Thus it came to pass, that after the 
death of Zeph3^rinus, Callistus presuming 
he had gained that to which he had aspired, 
cast off Sabellius as heterodox, through 
fear of me, and supposing that he might 
thus be able to wipe off the reproach to 
which he was exposed in the eyes of the 
Churches, as if he were not of unsound 
belief. In good truth he was a juggler 
and imposter, and in process of time drew 
many along with him. — He invented such 
a heresy as follows. He said that the 
Word is the Son and is also the Father, 
being called by a different name, but that 
the indivisible Spirit is one ; etc. — Words- 
worth's St. Hippolytus, pp. 85, 87. 



Century IV. 
LIBERIUS, BISHOP OF ROME. 



Liberius professed Arianism. 

Athanasius, Abp. of Alexandria. — 
Kai ydp ovdk Aifispiov rov Eitiduo- 
itov ''Poofirfi Hard rr/v dpxT^v hcpEi- 
davro, dXXd nai /J-sxpi rcSv ekei 
rr/v ixaviav s^srEivav • xai ovx on 
dTtodroXiHoi Edri Bporoi ydsdBrjdav. 
— "0 Se Aifispioi, E^opidBEi<iy vdrE- 
pov jiierd SiErij xpovov wxXadE, uai 
q)olir}BEii rov diCEiXovfJLEvov Bdva- 
roVf vTtsy paipev . — Hist. Arian. ad 
Monac, § 35, col. 733. BC. ; § 41, col. 
741, B., Op. T. I, Pat. Gr. T. 25. 

St. Jerome, Priest. — Liberius taedio 
victus exsilii, et in haeretica pravitate sub- 
scribens, Romam quasi victor intraverat. 
— Euseb. Chron., 354, Op., T. 8, col. 502, 
Pat. Lat. T. 27. 



Thus from the first they [the Arians] 
spared not even Liberius, Bishop of Rome, 
but extended their fury even to those 
parts ; they respected not his bishopric 
because it was an apostolical throne. — 
But Liberius, after he had been in exile 
for two years, gave way, and for fear 
of threatened death was induced to sub- 
scribe. 



Liberius, overcome with the irksome- 
ness of exile, subscribed to heretical error, 
and entered Rome as a conqueror. 



THE CATHOLIC FAITH. 555 

Liberius wrote an epistle to the Eastern Priests and Bishops (Presb. 
et coepisc. Orient.), which is cited by Hilary of Poictiers, with his com- 
ments inclosed in parenthesis : 

Nam, ut verius sciatis, me vera fide For, that ye may know more truly 
per banc epistolam ea loqui, dominus et that I speak these things by this epistle in 
f rater mens communis Demophilus, qui true faith, my lord and common brother 
dignatus est pro sua benevolentia fidem Demophilus, who deigned out of his kind- 
vestram et catholicam exponere, quae Sir- ness to explain your Catholic faith w^hich 
mio a pluribus fratribus et coepiscopis nos- at Sirmium was discussed and expounded 
tris tractata, exposita, et suscepta est (Haec by many of our brethren and fellow- 
est perfidia Ariana, hoc ego notavi, non bishops, and was received (This is an 
apostata. Liberius sequentia): ab omnibus Arian falsehood, by this I have marked 
qui in praesenti fuerunt ; banc ego libenti him, he [Athanasius] is not an apostate, 
animo suscepi (Anathema tibi a me dictum, Liberius proceeds) by all who were pres- 
Liberi, et sociis tuis), in nullo contradixi, ent ; this faith I have received with a 
consensum accommodavi, hanc sequor, willing mind (Anathema to thee, I say, 
haec a me tenetur (Iterum tibi anathema et Liberius and thy fellows), in nothing have 
tertio, praevaricator Liberi). — Op. Hist., I contradicted it, I have given m)^ con- 
Frag. 6, Op. T. 2, col. 690, 6gi, ABA., sent, this I follow (Again, and for a third 
Pat. Lat. T. 10. time. Anathema, Liberius, the prevari- 
cator). 

Century VII. 

HONORIUS I., BISHOP OF ROME.' 

Honoriiis was condemned by the Sixth General Council for 
teaching the Monothelite heresy. This is such a deadly blow against 
Papal Infallibility, that Roman Catholic controversalists have introduced 
many complications into the question of the condemnation of one of 
their Popes. Baronius claims that the insertion of Honorius' name is 
an interpolation. Others say that he did not teach the heresy ex cathe- 
dra. Others, that he was only condemned for negligence. 

This one fact remains, however, notwithstanding the desperate efforts 
to elude the evidence — Honorius was condemned by a General Council 
as a heretic. No doubt he did not speak ex cathedi-a^ as most likely he 
knew nothing about such utterances. Now, a Pope could not have been 
condemned except by a power higher than his own. Therefore, his de- 
crees were not then " irref ormable, and that without the consent of the 
Church." F. Ryder, in his "Catholic Controversy," page 30, says : "It 
has always been maintained that for heresy the Church may judge the 
Pope, because, as most maintain, by heresy he ceases to be Pope " 
(quoted in "A Catholic Dictionary," by Addis & Arnold, p. 678, ed. 
1884). Now, where did the charisma of infallibility go when Honorius 
was condemned for heresy ? 



55^ THE CATHOLIC FAITH. 

Bottalla gets out of the difficulty in this way : " It may be asked 
whether Honorius, in his two famous letters, taught Monothelism as 
Pope and ex cathedra, and whether he personally and as a 'doctor pri- 
vatus' fell into that heresy at all. A further inquiry may fee made, 
whether the Sixth Council and the Popes who confirmed it condemned 
Honorius as having taught heresy in the full exercise of his papal 
authority, or from some other grievous fault committed in the discharge 
of his apostolical ministry " (Pope Honorius before the Tribunal of 
Reason and History, p. i6, ed. 1868). Archbishop Manning, in his 
"Petri Privilegium," has these words in a note on page 92 : "' I cannot 
refrain from adding, that we have positive historical proof that Honorius 
did not err in faith. We have his two letters, which are perfectly 
orthodox" (Part 2, ed. 187 1). "The Fathers of the Council, and St. 
Leo, did not condemn Honorius for having promulgated a7i er7'oneous 
definition of faith to the whole Church, nor yet for having professed 
Monothelism, but simply blamed him for not having used more vigorous 
means for its suppression, and by imposing silence on the disputants, 
having rather favored and increased the spread of that heresy" (Infal- 
lible Authority of the Pope, Weninger, p. 346). How the charisma of 
infallibility must have deserted Honorius at that trying moment ! 

" In this mad conflict, the thought does not even strike them that, 
if the letters of Honorius are not heretical, the whole Church has for 
centuries anathematized as heretical a writing, a man, a Pope, perfectly 
orthodox ; and that, on a question of faith and dogmatic facts, three 
Councils and twenty Popes have obstinately deceived themselves in 
their most solemn decrees. They do not see that, in order to save one 
Pope, they sacrifice twenty, without reckoning three General Councils, 
whose decrees they trample under foot ! " (A. Gratry, First Letter to 
Monseigneur Dechamps, p. 20 ; translated by Bailey, and published by 
Hayes). 

SiXTTi General Council, 680. — -Examining- again the dogmatic epis- 

Retractantes dogmaticas epistolas, quae ties which were written by Sergius, once 

tanquam a Sergio quondam patriarcha hu- Patriarch of this divinely-to-be-preserved 

jus a Deo conser\^andae regiae urbis scrip- royal city, both to Cyrus, who was then 

tae sunt, tarn ad Cyrum, qui tunc fuerat Bishop of Phasis, and to Honorius, once 

episcopus Phasidis, quam ad Honorium Pope of old Rome ; and likewise the 

quondam papam antiquae Romae : simihter epistle written by him in reply, that is, 

autem et epistolam ab illo, id est, Honorio Honorius, to the same Sergius ; and find- 

rescriptam ad eundem Sergium : hasque ing them wholly alien to apostolic dog- 

invenientes omnino alienas existere ab mas, the decisions of the holy Councils, 

apostolicis dogmatibus, et a definitionibus and all approved Fathers, and that they 

sanctorum concihorum, et cunctorum prob- follow the false doctrines of heretics ; we 

abilium patrum, sequi vero falsas doctrinas wholly reject them, and execrate them, as 



THE CATHOLIC FAITH. 



557 



haereticorum ; eas omnimodo abjicimus, et 
tanquam animae noxias exsecramur. Quo- 
rum autem, id est, eorumdem, impia ex- 
secramur dogmata, horum et nomina a 
sancta Dei ecclesia projici judicavimus. — 
Cum his vero simul projici a sancta Dei 
catholica ecclesia, simulque anathemati- 
zari praevidimus, et Honorium, qui fuerat 
papa antiquae Romae. eo quod invenimus 
per scripta, quae ab eo facta sunt ad 
Sergium, quia in omnibus ejus mentem 
secutus est, et impia dogmata confirmavit. 
— Actio 13, col. 1331, 1334, DEA., Har- 
douin, T. 3, ed. Paris, 1714. 

Et praevidimus profana [dogmata] et 
animae perniciosa, continuo ob perfectum 
exterminium igne concremari. Et com- 
busta sunt. — Id., col. 1354, E., lb. 

• Theodoro haeretico Pharanitae ana- 
thema : Sergio haeretico anathema : Cyro 
haeretico anathema : Honorio haeretico 
anathema. — Actio 15 (versio altera), col. 
1619, D., lb. 

— Anathemati merito subjecimus : 
Theodorum * * * et cum eis Hono- 
rium, qui fuit Romae praesul, utpote qui 
eos in his secutus est. — Actio 18, col. 
1422, C, lb. 

Hujusmodi denique contagione eccle- 
sias contaminaverunt etiam hi, qui ante 
nostra tempora sacrilegi sacerdotes eccle- 
sias perverse gubernarunt. Sunt autem 
hi : Theodorus qui fuit Pharan episcopus : 
Sergius, qui fuit nostrae a Deo conservan- 
dae regiae urbis antistes : ad haec et 
Honorius, qui fuit antiquae Romae Papa 
hujusmodi haereseos confirmator, etc. — 
Edict. Imp., col. 1447, B., lb. 

Super haec omnia anathematizamus, 
atque ref utamus et eos, qui supervacuorum 
et novorum dogmatum haeretici auctores 
atque fautores sunt. Dicimus autem Theo- 
dorum, * * * ad haec et Honorium, 
qui fuit antiquae Romae Papa, horum 
haereseos in omnibus fautorem, concur- 
sorem, atque confirmatorem. — lb., col. 
1458, A. 



hurtful to the soul. Their impious dog- 
mas we execrate, and have judged that 
their names should be cast out of the holy 
Church of God. — But together with these, 
we have taken care that Honorius also, 
who was Pope of old Rome, should be 
cast out of the holy Church of God, and 
at the same time anathematized, because 
we have found by the letters from him to 
Sergius, that in all things he has followed 
his sentiments and has confirmed his im- 
pious dogmas. 



And we have taken care that his 
profane dogmas, w^hich are hurtful to the 
soul, should be burned with fire to their 
sure destruction. And they have been 
burnt. 

Anathema to Theodorus, the heretic 
of Pharan : anathema to Sergius, the 
heretic : anathema to Cyrus, the heretic : 
anathema to Honorius, the heretic. 

We have justly subjected to an an- 
athema, Theodorus * * " and with 
them Honorius, who was Bishop of Rome, 
as one who followed them in these things. 

Such men have defiled the Churches by 
infection, even those sacrilegious priests, 
w^ho before our times have wickedly gov- 
erned the Churches. But these are, Theo- 
dorus, who was Bishop of Pharan; Sergius, 
who was Bishop of our divinely- to-be- 
preserved royal city ; besides Honorius, 
who was Pope of old Rome, an encour- 
ager of this heresy. 

Besides, we anathematize and refute 
also those heretics who are authors and 
abettors of vain and new dogmas. We 
mean Theodorus * * * and also 
Honorius, who was Pope of old Rome, 
the abettor, concoctor, and encourager of 
their heresy in all things. 



558 



THE CATHOLIC FAITH. 



Leo IL, Bishop of Rome. — Pariter- 
que anathematizamus novi erroris inven- 
tores, id est, Theodorum Pharanitanum 
episcopum, Cyrum AlexandriHura, Ser- 
gium, Pyrrhum, Paulum, Petnim, Con- 
stantinopolitanae ecclesiae subsessores 
mag-is quam praesules, nee non et Hono- 
rium, qui hanc apostolicam ecclesiam non 
apostolicae traditionis doctrina lustravit, 
sed profana proditione, immaculatam fidem 
subvertere conatus est. — Ad Const. Imp., 
Hardouin, T. 3, col. 1475, A. 

— Omnesque haereticae assertionis 
auctores, venerando censente concilio con- 
demnati, de catholicae ecclesiae adunatione 
projecti sunt : id est, Theodorus Phara- 
nitanus episcopus, Cyrus Alexandrinus ; 
Sergius, Paulus, P}^rrhus et Petrus. quon- 
dam Constantinopolitani praesules : et una 
cum eis Honorius Romanus, qui immacu- 
latam apostolicae traditionis regulam, quam 
a predecessoribus suis accepit, maculari 
consensit ; * ^ * Et omnes hi cum Ario, 
Apollinario, Nestorio, Eutyche, Severo, 
Theodosio, Themesio in deitate atque hu- 
manitate Domini nostri Jesu Christi unam 
voluntatem unamque operationem praedi- 
cantes doctrinam haereticam impudenter 
defendere conabantur. Neque enim, ut 
sacerdotes Dei oportuerat, sanctorum 
scripturarum et patrum testimoniis hoc 
demonstrabant, sed mundanis sophismati- 
bus evangelium Christi callide machina- 
bantur pervertere. Quos omnes cum suis 
erroribus divina censura de sancta sua 
projecit ecclesia. — Ad Ervigium, Ep. 5, 
lb., col. 1735, 1736, AB. 

Second Council of Nicaea, Seventh 
General, 787. — Summittoque anathem&ti 
Cyrum, Sergium, Honorium, Pyrrhum, 
Paulum, et omnes consectatores eorum. — 
Actio 3, col. 134, C, Hardouin, T. 4. 

Fourth Council of Constantino- 
ple, Eighth General, 869. — Cum praedictis 
synodis consonantem et eadem sentientem 
sanctam et universalem sextum synodum 
suscipientes, quae in unius Christi duabus 
naturis consequenter etiam duas opera- 



We also anathematize the inventors 
of a new error, that is, Theodorus, Bishop 
of Pharan, Cyrus of Alexandria, Sergius, 
Pyrrhus, Paul and Peter, way layers rather 
than bishops of the Church of Constanti- 
nople, and also Honorius, who did not 
adorn this Apostolic Church by the doc- 
trine of Apostolic tradition, but endeav- 
ored to overturn its spotless faith. 



And all the authors of heretical dec- 
laration having been condemned, with the 
assent of the venerable Council, they are 
thrust out of the union of the Catholic 
Church ; that is, Theodorus, Bishop of 
Pharan, Cyrus of Alexandria ; Sergius, 
Paul, Pyrrhus and Peter, formerly bishops 
of Constantinople ; and with them Ho- 
norius of Rome, who consented to defile 
the spotless rule of Apostolic tradition 
which he had received from his predeces- 
sors ; * * * And all these, with Arius, 
Apollinarius, Nestorius, Eutyches, Sev- 
erus, Theodosius, Themesius, asserting 
one will and one operation in the Divinity 
and humanity of our Lord Jesus Christ, 
shamelessly endeavored to defend hereti- 
cal doctrine. For they did not, as be- 
comes Priests of God, prove this by testi- 
monies from the Holy Scriptures and the 
fathers, but by worldly sophistries they 
craftily schemed to overturn the Gospel of 
Christ. All of whom, with their errors, 
the Divine Censor has cast out of His 
Church. 

And I [Tarasius] put under an anath- 
ema Cyrus, Sergius, Honorius, Pyrrhus, 
Paul, and all their followers. 



Receiving the holy and universal sixth 
Synod, agreeing with and judging the same 
things with the aforesaid Synods, which 
wisely asserted that there were two opera- 
tions also, and as many wills in the two 
natures of the one Christ. But we an- 



THE CATHOLIC FAITH. 



559 



tiones ac totidem voluntates sapienter 
asseveraverit. Anathematizamus autem 
Theodorum, qui fuit episcopus Pharan, 
et Sergium, et Pyrrhum, et Paulum, et 
Petrum, impios praesules Constantinopoli- 
tanorum ecclesiae, atque cum eis Hono- 
rium Romae, una cum Cyro Alexandriae, 
nee non et Macarium Antiochiae, ac dis- 
cipulum ejus Stephanum : qui malae opin- 
ionis Apollinarii, et Eutychetis, ac Severi, 
impiorum haeresiarcharum, dogmata sec- 
tantes, sine operatione ac sine voluntate 
animatam anima rationabili et intellectua- 
bili Dei carnem, sensibus laesis, et revera 
sine ratione, praedicaverunt. — Actio lO, 
col. 914, BC, Hardouin, T. 5. 

The following is taken from the solemn profession of faith made 
by the Popes during the seventh, eighth and ninth centuries, on the day 
of their election : 



athematize Theodorus, who was bishop of 
Pharan ; and Sergius, and Pyrrhus, and 
Paul, and Peter, impious bishops of Con- 
stantinople, and with them Honorius of 
Rome, together with Cyrus of Alexandria, 
and also Macarius of Antioch, and his 
disciple Stephen ; who, following after the 
dogmas of Apollinarus,' of bad reputation, 
and Eutyches, and Severus, impious her- 
etics, senselessly and indeed without rea- 
son asserted that the tiesh of God was 
quickened with a rational and intellectual 
soul, without operation and without will. 



The Liber Diurnus. — Inter haec 
veneranda universalia quinque Concilia 
etiam sanctum sextum Concilium univer- 
sale centum septuaginta quinque venera- 
bilium Praesulum praedicamus, quod fa- 
vente Deo, et votum piae memoriae magni 
Principis nostri Domini Constantini cle- 
menter implente, in urbe regia, eo prae- 
sidente, celebratum est, cui apostolicae 
recordationis Agatho Papa per legatos 
suos et responsales praefuit, cujus venera- 
bilem tomum celebriter assequentes, eos 
qui novo et haeretico dogmate immacula- 
tam Dei Ecclesiam polluere nitebantur, et 
errasse manifestius probaverunt, et cum 
sui erroris auctoribus atque fautoribus, 
perpetuo anathemate damnaverunt. — Auc- 
tores vero novi haeretici dogmatis Sergium, 
Pyrrhum, Paulum, et Petrum, Constanti- 
nopolitanos, una cum Honorio, qui pravis 
eorum assertionibus f omentum impendit, 
pariterque et Theodorum Pharanitanum, 
et Cyrum Alexandrinum, cum eorum imi- 
tatoribus, simulque et hos, qui haeretica 
dogmata contra veritatem fidei synodaliter 
declaratam atque praedicatam, pertinaciter 
defendebant. — Lib. Diurn. Rom. Pont., 
ed. Garner, in Routh Script, Eccl. Opus., 
vol. 2, pp. 152, 153, ed. 1858. 



Among these five venerable General 
Councils, we reckon also the sixth holy 
General Council of one hundred and 
seventy-five venerable Bishops, which, by 
God's favor, and mercifully fulfilling the 
vow of our great Prince, Lord Constan- 
tine, of pious memory, was celebrated in 
the royal city, under his direction, over 
which Pope Agatho, of apostolic memory, 
presided by his legates and agents, care- 
fully following whose venerable tome they 
condemned with a perpetual anathema, 
and with them the authors and abettors of 
their error, those who endeavored to defile 
the spotless Church of God with a new 
and heretical error, whom they proved to 
have plainly erred. — But the authors of 
this new heretical dogma, Sergius, Pyrr- 
hus, Paul and Peter of Constantinople, 
together with Honorius, who encouraged 
their wicked declarations, and likewise 
Theodorous of Pharan, and Cyrus of 
Alexandria, with their imitators, and at 
the same time also those who obstinately 
defended heretical dogmas against the 
truth of the faith, declared and put forth 
by the Synod. 



56o 



THE CATHOLIC FAITH. 



HiNCMAR, Archbishop of Rheims. — 
Insuper et Honorium magnae Romae 
papam, quia contra fidem sensisse, et 
prave sentientibus consensisse detectus ac 
evidentissime comprobatus est, sicut in 
sexto synodo invenitur, etiam post mor- 
tem aiiathematizaverunt, in hoc saeculo 
manifestata culpa, justo Dei concordantes 
judicio, quod jam egerat in occulto. — De 
Una et non Trina Deit., Pat. Lat. T. 125, 
col. 508, D. 

Roman Breviary. — In qua synodo 
condemnati sunt Cyrus, Sergius, Honorius, 
Pyrrhus * * * qui unam voluntatem 
et operationem in Domino Jesu Christo 
dixerunt vel praedicaverunt. — Ed. Paris, 
1504, 28 Junii, in Festo Leonis Papae, 
lee. iii, fol. Ivii. 



Moreover, also, they anathematized 
Honorius, Pope of great Rome, even after 
death, because he was detected and clearly 
proved to have judged contrary to the 
faith, and to have yielded to erroneous 
opinions, as is found in the Sixth Synod, 
bringing into union in this world his man- 
ifest crime with the just judgment of God, 
which he had already done in secret. 



In this Synod were condemned Cyrus, 
Sergius, Honorius, Pyrrhus * * "^ who 
affirmed or preached one will or operation 
in our Lord Jesus Christ. 



. The Roman Breviaries printed after tlie year 1520 have Honorius' 
name stricken out. We have looked in several and found the name 
wanting. Gamier, in the preface to his edition of the " Liber Diurnus " 
(1680), says the name was left out for the sake of brevity. 

Century XII. 

GRATIAN, A BENEDICTINE MONK. 



Si Papa suae, et fraternae salutis neg- 
ligens, deprehenditur inutilis, et remissus 
in operibus suis, et insuper a bono tacitur- 
nus, quod magis officit sibi, et omnibus, 
nihilominus innumerabiles populos cater- 
vatim secum ducit, primo mancipio gehen- 
nae, cum ipso plagis multis in aeternum 
vapulaturus, Huius culpas istic redar- 
guere praesumit mortalium nullus : quia 
cunctos ipse judicaturus, a nemine est ju- 
dicandus, nisi deprehendatur a fide devius. 
— Decretum, Pars i, dist. xl, c. 6, col, 194, 
195, ed. Lugd., 1606. 



If a Pope, neglecting his own and his 
brethren's salvation, be found useless and 
remiss in his duty, and silent where [he 
ought to speak] a good word, which is 
especially detrimental to himself and to 
all, [and] nevertheless leads innumerable 
people in troops to hell, in company with 
himself, its chief bond-slave, with him to 
be beaten with many stripes everlastingly. 
Let no mortal presume to judge the faults 
of this one ; for he who is to judge all 
men is to be judged by none, unless he is 
found wandering from the faith. 



Century XV. 

COUNCIL OF PISA, 1409. 

Previous to the convoking of this Council, Pope Innocent VII. 
presided at Rome, and Pope Benedict XIII. at Avignon. "A house 
divided against itself " — a papacy with two heads, a divided infallibility. 
Imagine both Popes speaking ex cathedra at the same time ! The 



THE CATHOLIC FAITH. 



561 



Council of Pisa assembled in 1409 to put an end to the schism. Its 
action clearly proves the supremacy of a Council over a Pope. A new 
Pope, Alexander V., was elected. But as neither of the anti-popes 
resigned, charisma of infallibility was again divided. 



— Pro hujus detestandi et inveterati 
schismatis hujusmodi exstirpatione, et uni. 
one atque reintergratione sanctae matris 
ecclesiae, contra et adversus praelibatos 
Petrum de Luna, Benedictum XIII. et 
Corarium, Gregorium XII. de papatu 
damnabiliter contendentes, ab aliquibus 
nuncupatoss ; * * * ipsosque Angelum 
Corarium, et Petrum de Luna, de papatu, 
ut praefertur, contendentes, et eorum 
utrumque, fuisse et esse notorios schisma- 
ticos, et antiqui schismatis nutritores, de- 
fensores, approbatores, fautores et man- 
utentores pertinaces, nee non notorios 
haereticos, et a fide devios, notoriisque 
criminibus enormibus perjurii et violatio- 
nis voti irretitos, universalem ecclesiam 
sanctam Dei notorie scandalizantes, cum 
incorrigibilitate, contumacia et pertinacia, 
notoriis, evidentibus et manifestis : et ex 
his et aliis se reddisse omni honore et 
dignitate etiam papali, indignos : ipsos- 
que, et eorum utrumque propter praemis- 
sas iniquitates, excessus, et crimina, ne 
regnent vel imperent aut praesint, et Deo 
et sacris canonibus fore ipso facto abjectos 
et privatos, et etiam ab ecclesia praecisos. 
— Sess. 14, col. 15, ABC, Hardouin, T. 
8, ed. 1714. 



For the extirpation of this detestable 
and inveterate schism, and for the union 
and restoration of holy mother Church, 
against and in opposition to the aforesaid 
Petrus de Luna, Benedict XIIL, and 
Corarius, Gregory XII., so called by some, 
striving damnably for the Papacy ; * * -^^ 
and they, Angelas Corarius, and Petrus 
de Luna, contending for the Papacy, as is 
aforesaid, and each of them were notorious 
schismatics, and maintainers, defenders, 
approvers, favorers and zealous leaders of 
the ancient schism, and also notorious 
heretics and wanderers from the faith, 
and ensnared in notorious and enormous 
crimes of perjury and violated vows, 
notoriously scandalizing the whole holy 
Church of God, with notorious, evident, 
and manifest incorrigibility, contumacy, 
and wilfulness : and by reason of these 
and other things they have rendered them- 
selves unworthy of all honor and dignity, 
even papal, and they and each of them, on 
account of the aforesaid iniquities, ex- 
cesses, and crimes, are ipso facto cast 
away, separated from, and cut off from 
the Church by God and the sacred canons, 
so that they may not reign, rule or preside. 



COUNCIL OF CONSTANCE, 1415. 

When this .Council assembled there was a threefold papacy. Alex- 
ander V. had died and was succeeded by John XXIII. The Council 
deposed all three Popes and asserted its own powers. We are not told 
where the charisma went, or whether the Council gave it to the next 
Pope or not. 



Et primo declarat, quod ipsa in Spiri- 
tu sancto legitime congregata, concilium 
generale faciens, et ecclesiam catholicam 
repraesentans, potestatam a Christo imme- 



And first [the Church] declares, that 
she being lawfully assembled in the Ploly 
vSpirit, forming a General Council, and rep- 
resenting the Church Catholic, has power 



562 



THE CATHOLIC FAITH. 



diate habet, cui quilibet cujuscumque sta- 
tus vel dignitatis, etiam si papalis exsistat, 
obedire tenetur in his quae pertinent ad 
fidem et exstirpationem dicti schismatis, 
et reformationem dictae ecclesiae in capite 
et in membris. — Sess. 5, col. 258, D., 
Hardouin, T. 8, ed. 1714. 



directly from Christ, which every one, of 
whatsoever state or dignity, even if it be 
the papal, is bound to obey, in those 
things which pertain to the faith and the 
extirpation of the present schism, and to 
the reformation of the said Church in [its] 
head and members. 



COUNCIL OF BASLE, 1431. 



Christus Deus noster cum in Jerusa- 
lem pergeret, opus nostrae redemptionis 
impleturus, et Petrus eum prohibere vellet, 
compescuit eum dicens : Vade post me 
satana, scandalum mihi es, quia non sapis 
quae Dei sunt, sed ea quae hominum. 
Beatus Paulus cum vidisset beatum Pet- 
rum, Apostolorum principem circa obser- 
vation em legalium reprehensibilem fore, 
et non ambulare ad veritatem evangelii, 
restitit ei coram omnibus in faciem, et eum 
a simulatione, in quam alios deducebat 
veritatis zelo repressit. Ecclesia catholica 
saepenumero summos Pontifices, sive a 
fide delirantes, sive pravis moribus no- 
torie ecclesiam scandalizantes, correxit et 
judicavit, neque, ubi de fidei periculo aut 
scandalo religionis Christianae agebatur, 
Romanis Pontificibus pepercit. — Sess. 12, 
col. 1154, 1155, DEA., Hardouin, T. 8, 
ed. 1714. 

— Concilium habet potestatem imme- 
diate a Christo, cui Papa obedire tenetur. 
— Sess. 38, col. 1274, B., lb. 



When Christ, our God, was proceed- 
ing to Jerusalem to fulfill the work of our 
redemption, and Peter would forbid Him, 
He rebuked him, saying : Get thee behind 
Me, Satan, thou art an offence unto Me, 
for thou savourest not the things that be of 
God, but those that be of men. Blessed 
Paul, when he saw blessed Peter, the prince 
of the Apostles, to be blamable concerning 
the observance of the Taw, and not to 
walk according to the truth of the Gospel, 
resisted him to the face before all [men], 
and with the zeal of truth held him back 
from the dissimulation unto which he was 
betraying others. The Catholic Church 
hath oftentimes corrected and judged [its] 
chief Pontiffs, either when they were 
swerving from the faith, or, by their im- 
moralities, notoriously scandalizing the 
Church, nor, when faith had been endan- 
gered, or scandal arisen, hath she spared 
the Roman Pontiffs. 

The Council has power directly from 
Christ, which the Pope is bound to obey. 



Pope Eugenius IV. was deposed by the Council and declared a 
heretic. 



— Eadem sancta synodus pro tribu- 
nali sedens, per hanc suam sententiam 
diflinitivam, quam fert in his scriptis, pro- 
nuntiat, decernit et declarat, Gabrielem 
prius nominatum Eugenium Papam IV. 
fuisse et esse notorium et manifestum 
contumacem. mandatis sen praeceptis ec- 
clesiae universalis inobedientem, et in 
aperta rebellione persistentem, violatorem 
assiduum atque contemptorem sacrorum 



The same holy Synod, sitting in judg- 
ment by this its sentence and definition, 
which it puts forth in this writing, pro- 
nounces, decrees, and declares that Gab- 
riel, before-named Pope Eugenius IV.. 
was and is notoriously and manifestly 
contumacius, disobedient to the commands 
or precepts of the whole Church, and per- 
sisting in open rebellion, a constant vio- 
lator and despiser of the sacred Synodal 



THE CATHOLIC FAITH. 



56, 



canonum synodalium, pacis et unitatis 
ecclesiae Dei perturbatorem notorium, 
universalis ecclesiae scandalizatorem no- 
torium, simoniacum, perjurum, incorrigi- 
bilem, schismaticum, a fide devium, pertin- 
acem haereticum, dilapidatorem jurium et 
bonorum ecclesiae, inutilem ac damnosum 
ad administrationem Romani Pontificii, 
omni titulo, gradu, honore et dignitate 
se reddidisse indignum. — Sess. 34, col. 
1264, AB., lb. 

Century 



canons, a notorious disturber of the peace, 
and unity of the Church of God, a no- 
torious scandal of the whole Church, a 
simoniac, a perjurer, incorrigible, a schis- 
matic, a wanderer from the faith, a per- 
sistent heretic, a spoiler of the rights of 
the Church, useless and injurious to the 
administration of the Roman Pontificate, 
has rendered himself unworthy of every 
title, grade, honor and dignity. 

XVI. 



PAUL IV., BISHOP OF ROME. 

From the Bull Cum ex Apostolatus Officio : 



Adjicientes quod si ullo unquam tem- 
pore apparuerit aliquem Episcopum etiam 
pro Archiepiscopo seu Patriarcha, vel Pri- 
mate se gerentem, aut praedictae Romanae 
Ecclesiae Cardinalem, etiam ut praefertur, 
Legatum, seu etiam Romanum Pontificem 
ante ejus promotionem vel in Cardinalem, 
seu Romanum Pontificem assumptionem 
a fide catholica deviasse, aut in aliquam 
haeresim incidisse, promotio, seu assump- 
tio de eo etiam in concordiam, et de unan- 
imi omnium cardinalium assensu facta, 
nulla, irrita, et inanis existat, nee per 
susceptionem muneris, consecrationis aut 
subsecutam regiminis, et administrationis 
possessionem, seu quasi, vel ipsius Romani 
Pontificis inthronizationem, aut adora- 
tionem, seu ei praestitam ab omnibus 
obedientiam, etc. — BuUarum Rom. Pont., 
Minardi, Romae 1745, T. 4, Pars i, p. 
354 ; quoted by Gratry, Third Letter to 
Mgr, Dechamps, pp. 43, 44, Eng. ed. 



Adding that if it should at any time 
appear that any Bishop, even ranking as 
Archbishop, or Patriarch, or Primate, or 
Cardinal of the aforesaid Roman Church, 
or even, as already stated, Legate, or even 
the Roman Pontiff himseli, previous to his 
promotion as Cardinal, or his election to 
be Roman Pontiff, has deviated from the 
Catholic faith, or fallen into any heresy, 
his promotion, or his election, even if by 
full agreement, and made by the unani- 
mous consent of all the Cardinals, shall be 
null, void and ineffective, nor shall it be 
styled or become valid or legitimate in 
any respect, nor by the reception of office, 
consecration, or subsequent possession of 
authority and administration, or even the 
enthronization or homage of the Roman 
Pontiff himself, or obedience paid to him 
by all, etc. 



Century XVII. 



ROBERT BELLARMINE, 

Est ergo Secundo opinio, Papam eo 
ipso quo in haeresim incidit, etiam inte- 
riorem tantum, esse extra Ecclesiam et 
depositum a Deo, quocirca ab Ecclesia 
posse judicari, id est, declarari depositum 
jure divino et deponi de facto, si adhuc 
recuset cedere. — De Rom. Pont., L. 2, c. 
30, in Disput., T. i, col. 832, ed. 1601. 



CARDINAL AND JESUIT. 

There is then a second opinion, that 
the Pope, by falling into heresy, even a 
light one only, is outside of the Church 
and deposed by God ; wherefore he can be 
judged by the Church, that is, declared 
deposed by Divine right, and deposed de 
facto, if he still refuses to yield. 



564 THE CATHOLIC FAITH. 

Est ergo Quinta opinio vera, Papam The fifth opinion is, therefore, true : 

haereticum manifestum, per se desinere if the Pope is a manifest heretic, he ceases 

esse Papam et caput, sicut per se desinit of himself to be Pope and head, just as he 

esse Christianum et membrum corporis ceases of himself to be a Christian and a 

Ecclesiae, quare ab Ecclesia posse eum member of the body of the Church ; 

judicari et puniri, Haec est sententia wherefore he can be judged and punished 

omnium vetenim Patrum, qui docent hae- by the Church. This is the opinion of all 

reticos manifestos mox amittere omnem the ancient Fathers, who teach that mani- 

jurisdictionem, etc. — Id., lb., col. 836, C. fest heretics straightway lose all jurisdic- 
tion. 

It should not' be forgotten that election due to simony was con- 
sidered null and void. The thirtieth canon of the Apostolic Canons, 
the second of those of the Council of Chalcedon, and the fifth of those 
of a Roman Synod under Gregory VII., speak of the nullity of ordina- 
tions performed for money. See also Ferraris, Bibl. Canon., s. v. 
Simonia, art. 2. Now there have been some six or more Bishops of 
Rome guilty of simony. A list of these can be found on pages 464 and 
464, of the July (1884) number of the Church Quarterly Review (Vol. 18, 
No. z(i). 



Section V. 

The Vatican Council and Term "Ex Cathedra." 
The Vatican Council was convoked by the Papal Bull "vEterni 
Patris," read on the morning of the Festival of SS. Peter and Paul, 
June 29, 1868. There are certain flaws in this Council worthy of notice. 

(i) It was in no sense an CEcumenical Council. General Councils 
of the Primitive Church were convoked by Christian emperors, or with 
their consent. The Council of Trent was convoked by Paul III. at the 
request of Christian princes ; but that of the Vatican was summoned by 
Pius IX., independent of any such request. The Bishops of the East 
were invited, but were not allowed to take part in the debates unless 
they would embrace the Roman faith. 

(2) The members of the Vatican Council were not free. They 
were bound by an oath "to defend the Roman papacy and the royalties 
of St. Peter." 

Roman Pontifical. — Ego, N. Elec- I, N. elected to the Church of N. 

tus Ecclesiae N. ab hac hora in antea will, from this time henceforth, be faithful 

fidelis, et obediens ero beato Petro Apos- and obedient to the blessed Apostle Peter, 

tolo, sanctaeque Romanae Ecclesiae, et and to the holy Roman Church, and to our 

Domino nostro, Domino N. Papae N. lord. Lord N., Pope N. and to his canonical 

suisque Successoribus canonice intranti- successors. — Saving my order, I will assist 

bus. — Papatum Romanum, et Regalia in retaining and defending the Roman 



THE CATHOLIC FAITH. 565 

sancti Petri, adjutor-eis ero ad retinen- papacy, and the royalties of St. Peter, 

dum, et defendendum, salvo meo ordine, against every one. — To the utmost of my 

contra omnem hominem. — Haereticos, power I w\\\ persecute and attack heretics, 

schismaticos, et rebelles eidem Domino schismatics, and rebels against the same 

nostro, vel Successoribus praedictis, pro our lord, or his aforesaid successors, 

posse persequar, et impugnabo. Vocatus When called to a Synod I will come, un- 

ad synodum, veniam, nisi praeditus fu- less prevented by some canonical hinder- 

ero Canonico praepeditione. — De consec. ance. — Translation from Perceval's Roman 

Electi in Epis. , Pontif. Rom., pp. 84, 85, Schism, pp. xxxviii, xxxix, xl, ed. 1836. 
ed. 1873. 

All the General Councils of the Primitive Church consisted of those 
who were pledged only to maintain ^' the Faith once for all delivered to 
the Saints." 

(3) The Council, to a great extent, was a " packed " assembly. It 
consisted of Diocesan Bishops and Bishops who had neither Sees nor 
flocks ; Cardinals that were Bishops and Cardinals that were not ; 
Bishops m partibus ; Abbots and Generals of orders. The Italian 
Bishops are said to have outnumbered the Bishops from other European 
countries. 

(4) The question of a definition on Papal Infallibility was not even 
intimated in the Bull of Convocation — a grave defect. 

(5) Coercion and bribery were resorted to. "Whoever said or did 
anything in favor of Infallibility received acknowledgements, remunera- 
tion and honors,' the Pope himself condescending to act openly in this 
way" (Pomponio Leto's Eight Months at Rome during Vatican Coun- 
cil, p. 162, English edition). 

(6) The greatest theological attainments were possessed by the 
members of the minority, among whom were such men as Hefele, 
Dupanloup, Haynald, Strossmayer, etc. 

(7) The rule of St. Vincent, the ^^ quod semper^ quod ubique, quod ab 
omnibus^'' which was observed by the undisputed General Councils of 
the Catholic Church, was departed from in that of the Vatican in 1870. 

(8) Can any Council invalidate, directly or indirectly, the acts of 
another? The Sixth General Council condemned Pope Honorius as a 
heretic, and the Council of Basle did the same by Eugenius IV. The 
Vatican Council declared Pius IX. infallible when speaking ex cathedra. 
It is but natural to suppose that the ''grace" of infallibility descended 
from St. Peter to Pius IX. through Honorius and Eugenius. 

(9) The decree of infallibility says that the decrees of the Supreme 
Pontiff are now " irreformable, and that without the consent of the 



566 



THE CATHOLIC FAITH 



Church." This is in direct violation of the rights belonging to the 
Episcopate. Compare Chapter III. of the First Dogmatic Constitution 
of the Church of Christ : 



Docemus proinde et declaramus, Ec- 
ciesiam Roraanam, disponente Domino, 
super omnes alias ordinariae potestatis ob- 
tinere principatum, et banc Romani Pon- 
tificis jurisdictionis potestatam, quae vere 
episcopabs est, immediatam esse : erga 
quam cujuscumque ritus et dignitatis pas- 
tores atque fideles, tam seorsum singuli 
quam simul omnes, officio hierarcbicae 
subordinationis veraeque obedientiae ob- 
stringuntur, non solum in rebus, quae ad 
tidem et mores, sed etiam in iis, quae ad 
disciplinam et regimen Ecclesiae per totum 
orbem diffusae pertinent ; ita ut, custodita 
cum Romano Pontifice tam communionis, 
quam ejusdem fidei professionis unitate, 
Ecclesia Cbristi sit unus grex sub uno 
summo pastore. Haec est catbolicae veri- 
tatis doctrina, a qua deviare salva fide 
atque salute nemo potest. Tantum autem 
abest, ut baec Summi Pontificis potestas 
officiat ordinariae ac immediatae illi epis- 
copabs jurisdictionis potestati, qua Epis- 
copi, qui positi a Spiritu Sancto in Apos- 
tolorum locum successerunt, tamquam veri 
pastores assignatos sibi greges, singuli 
singulos, pascunt et regunt, ut eadem a 
supremo et universali Pastore asseratur, 
roboretur ac vindicetur, etc. — Et quoniam 
divino Apostolici primatus jure Romanus 
Pontifex universae Ecclesiae praeest, do- 
cemus etiam et declaramus eum esse judi- 
cem supremum fidelium, et in omnibus 
causis ad examen ecclesiasticum spectanti- 
bus ad ipsius posse judicium recurri ; Sedis 
vero Apostolicae, cujus auctoritate major 
'non est, judicium a nemine fore retractan- 
dum, neque cuiquam de ejus licere judicare 
judicio. Quare a recto veritatis tramite 
aberrant, qui affirmant, licere ab judiciis 
Romanorum Pontificum ad oecumenicum 
Concilium tamquam ad auctoritatem Ro- 
mano Pontifice superiorem appellare. — 
Caput 3, Const. Dogm. de Eccl. Cbristi, 



Hence we teach and declare that by 
the appointment of our Lord the Roman 
Church possesses a superiority of ordinary 
power over all other Churches, and that 
this power of jurisdiction of the Roman 
Pontiff, which is truly episcopal, is imme- 
diate ; to which all, of whatever rite and 
dignity, both pastors and .faithful, both 
individually and collectively, are bound, 
by their duty of hierarchical subordination 
and true obedience, to submit, not only in 
matters which belong to faith and morals, 
but also in those that appertain to the 
discipline and government of the Church 
throughout the world, so that the Church 
of Christ may be one flock under one 
supreme pastor through the preservation 
of unity, both of communion and of pro- 
fession of the same faith with the Roman 
Pontiff. This is the teaching of Catholic 
truth, from which no one can deviate 
without loss of faith and of salvation. 
But so far is this power of the Supreme 
Pontiff from being any prejudice to the 
ordinary and immediate power of episco- 
pal jurisdiction, by which Bishops, who 
have been set by the Holy Ghost to suc- 
ceed and hold the place of the Apostles, 
feed and govern, each his own flock, as 
true Pastors, that this their episcopal 
authority is really asserted, strengthened, 
and protected by the supreme and uni- 
versal Pastor, etc. — And since, by the 
divine right of Apostolic primacy, the 
Roman Pontiff is placed over the Univer- 
sal Church, we further teach and declare 
that he is the supreme judge of the faith- 
ful, and that in all causes, the decision of 
which belongs to the Church, recourse 
may be had to his tribunal, and that none 
may re-open the judgment of the Apos- 
tolic See, than whose authority there is no 
greater, nor can any lawfully review its 
judgment. Wherefore they err from the 



THE CATHOLIC FAITH. 567 

pp. 42, 44, 46, of Decreta et Canones right course who assert that it is lawful to 
Cone. Vat., ed. Paris, 1872. appeal from the judgments of the Roman 

Pontiffs to an QEcumenical Council, as to 
to an authority higher than that of the 
Roman Pontiff. — Translation from Man- 
ning's Petri Privilegium, pp. 214-216, ed. 
1871. 

(10) The decree itself is capable of a variety of interpretations — a 
serious objection. 

(11) The members of the Council were ordered "not to divulge or 
manifest to any outside the Council, the decrees or other matters to be 
examined, or the discussions or opinions of any that are present" 
(Leto, p. 23). 

(12) " The Bishops were forbidden to print their speeches, even for 
the use of their colleagues" (Leto, p. 57). 

(13) Speaking of the decree of infallibility, Leto says: "It is the 
formal and solemn act by which the Church assumes absolute power, in 
such a way that one man, by naeans of his subordinates, who are under 
the strictest obligations of obedience, and are deprived of all freedom 
of judgment, can govern the consciences of more than a hundred 
millions of persons who acknowledge his sway ; consciences which must 
reflect the will and the ideas of their head under the penalty of being 
deprived of the religious rites which direct 'and comfort them" (p. 220). 

(14) Those who were opposed to the new dogma left Rome in a 
body on the 17th of July. They left behind a protest, from which the 
following is taken : 

Confirmantes itaque per hanc scrip- Thus confirming our votes through 

turam sufTragia nostra, a Sessione publica this writing, we have decided to absent 

die 18 hujus mensis habenda abesse con- ourselves' from the public session to be 

stituimus. Pietas enim filialis et rever- held on the i8th of this month. For that 

entia, quae missos nostros nuperrine ad filial piety and reverence, which lately 

pedes Sanctitis Vestrae adduxere, non brought our representatives to Your Holi- 

patiuntur nos in causa personam Sancti- ness' feet, do not suffer us, in a cause so 

tatis Vestrae adeo proxime concernente, closely concerning the person of Your 

palam et in facie Patris dicere : ' Non Holiness, to say openly to the face of the 

placet.' — From Protest of 55 Bishops, in Father: 'Non placet.' 
Friedrich's Docum. illust. Cone. Vat., 
vol. I, p. 264. 

" It is reasonable to believe that God protects the Church, as we 
believe that God protects the world, and that the Church in her own 
office should be infallible, may be in a sense reasonable ; but that God 



568 THE CATHOLIC FAITH. 

should take away from an individual man the liability to error, which is 
characteristic of humanity, would be an absolute and standing miracle. 
In the first case Faith allies herself with reason, in the second she sub- 
dues it" (Leto, p. 35). 



" Hitherto the infallibilists, to avoid pushing their theory into sheer 
absurdity, had appended the condition of ex cathedra, which everybody 
could interpret more or less stringently according to his own view, and 
theologians had actually given twenty-five different explanations of what 
was required for an ex cathedra decision. In order to get out of this 
labyrinth, Manning has propounded a simpler theory. Everything, 
according to him, depends on the Pope's intention ; whenever he 
' intends to require the assent of the whole Church ' he is infallible " 
(Letters from Rome on the Council, by Quirinus, Eng. ed., p. 458). 

" One difficulty resulted from the formulization of the doctrine of 
Infallibility, for the solution of which a variety of hypotheses have been 
invented, without any unanimity among theologians in accepting some 
one of them being secured. Every theologian, on closer inspection, 
found Papal decisions which contradicted other doctrines laid down by 
Popes or generally received in the Church, or which appeared to him 
doubtful ; and it seemed impossible to declare all these to be products 
of an infallible authority. It became necessary, therefore, to specify 
some distinctive marks by which a really infallible decision of a Pope 
might be recognized, or to fix certain conditions, in the absence of which 
the pronouncement is not to be regarded as infallible. And thus, since 
the sixteenth century, there grew up the famous distinction of Papal 
decisions promulgated ex cathedra, and therefore dogmatically, and 
without any possibility of error. The distinction between a judgment 
pronounced ex cathedra, and a merely occasional or casual utterance is, 
indeed, a perfectly reasonable one, not only in the case of the Pope, but 
of any bishop or professor. * * * Nq reasonable man will pretend 
that the remarks made by a Pope in conversation are definitions of 
faith. But beyond this the distinction has no meaning. When a Pope 
speaks publicly on a point of doctrine, either of his own accord or in 
answer to questions addressed to him, he has spoken ex cathedra, for he 
was questioned as Pope, and successor of other Popes, and the mere 
fact that he has made his declaration publicly and in writing, makes it 
an ex cathedra judgment" (Janus, Pope and the Council, Eng. ed., 
pp. 403, 404). 



THE CATHOLIC FAITH. 569 

The use of the term ex cathedra has been of some assistance to 
those Roman controversahsts who have endeavored to excuse certain 
Popes, as Honorius, for example, who have been condemned as heretics. 

Di Bruno gives this definition : " By teaching ex cathedra is meant, 
when the Pope speaks, not as a private theologian, or in some other 
similar character, but when defining solemnly a doctrine in his capacity 
of Successor of St. Peter and Pastor of the Universal Church" (Catholic 
Belief, Am. ed., p. 70). 

Joseph Fessler, late Bishop of St. Polten and Secretary-General of 
the Vatican Council, claimed that to an ex cathedra utterance there must 
be two marks: "(i) The objectum or subject-matter of the definition 
must be doctrine of faith or morals ; and (2) the Pope must express his 
intention" (True and False Infallibility of the Popes, p. 51, London 
edition). 

The Rt. Rev. J. D. Ricards, Bishop of Retimo and Vicar-Apostolic 
of the Eastern Vicariate of the Cape Colony, says : " If it be asked, How 
are we certainly to know whether the Pope is teaching ex cathedra or 
not ? I answer that there are certain rules and forms well known in the 
Church, by which this can be ascertained without difficulty. And if it 
be contended that cases may arise where, notwithstanding these forms, 
or because the Pope did not in particular instances, as in the condemna- 
tion of heretical books and false principles, exactly follow them, or set 
them aside altogether, and that there would be necessarily doubt ; the 
shortest answer to this imaginary difficulty is : If there is doubt, the 
Pope may be asked, and his declaration will at once set the matter at 
rest" (Aletheia, second ed., 1885, pp. 264, 265). 

Cardinal Newman gives us this somewhat indefinite explanation : 
''As by the teaching of the Church is understood, not the teaching of 
this or that Bishop, but their united voice, and a Council is the form the 
Church must take, in order that all men may recognize that in fact she 
is teaching on any point in dispute, so in like manner the Pope must 
come before us in some special form or posture, if he is to be under- 
stood to be exercising his teaching office, and that form is called ex 
cathedra'' (Letter to Duke of Norfolk, vol. 2 of Difficulties of Anglicans, 
p. 324, ed. 1885). 

Some Roman Catholics assert that Pius IX. spoke ex cathedra when 
he made the Immaculate Conception de fide. " The doctrine was sol- 
emnly defined as an article of faith by Pope Pius IX., speaking ex 
cathedra on the 8th of December, 1854" (Di Bruno, Catholic Belief, 
p. 214). Bishop Ricards, quoted above, also claims the same thing 



570 THE CATHOLIC FAITH. 

(Aletheia, p. 266). The objectum in the decree was, undoubtedly, a 
"doctrine of faith." But did Pius IX. "express his intention"? 
Assuming that both of these "marks" were not wanting, how about the 
fourteen Popes who denied the dogma of the Immaculate Conception ? 
(Littledale's Plain Reasons, p. 183.) Had they less of the charisjtia 
than Pius IX. ? or had the latter the right to contradict so many of his 
predecessors? But Roman Catholics were not absolutely certain that 
their Pope was infallible, when speaking ex cathedra^ until the year 
1870. If Pius IX. could speak ex cathedra in 1854, so could his prede- 
cessors, Leo the Great, Honorius, and others. 

The Catholic way of settling doubts in matters of faith, was by an 
appeal to a General Council, composed of Bishops from all parts of the 
world. The present Roman method is for an infallible Pope to decide 
the matter, and his decrees are now considered irreformable. The 
trouble at present is to know when the Pope speaks ex cathedra. Suppose 
a case where a Roman Catholic was in doubt concerning a Papal decree. 
According to Bishop Ricards, he would have to consult the Pope himself 
to settle the matter. This would involve a certain amount of " red 
tape " and circumlocution at Rome. Even when the Pope was finally 
reached and had given his answer, the anxious and fallible member of 
the Church of Rome would still be in doubt, for he would not know 
whether the Papal answer to his inquiry was ex cathedra or not. 

The Catholic method is not only Scriptural and Primitive, but the 
more natural and reasonable. 



INDEX. 



List of Articles. 



The Immaculate Con'ception of the Blessed Virgin 

Assumption of the Blessed Virgin 

Worship of the Blessed Virgin 

Invocation of Saints and Angels 

Transubstantiation 

Purgatory .... 

Papal Supremacy . 

Papal Infallibility 



I 

43 

55 

91 

152 

275 

390 

458 



Authors cited under 



The Immaculate Conception (^f the Blessed Virgin 



1-42 



Abelard, Peter, 26. 

.-Elfric, Archbishop of Vork, 25. 

Albert the Great, 31. 

Alulfus, 25. 

Ambrose, 13. 

Anselm, Archbishop of Canterbury, 25. 

Antoninus, 36. 

Aquinas, St. Thomas, 31. 

Arnobius Junior, 20. 

Asorius, Joannes, 40. 

Astensis, Bruno, 6, 26. 

Augustine, AureHus, 14. 

Avitus, Bishop of Vienne, 20. 

Basil, 12. 

Bede, Venerable, 23. 

Beleth, John, 29. 

Bellarmine, Robert, 40. 

Bernard, Abbot of Clairvaux, 27. 

Bonaventura, 32. 

Bryant, J. D., 2. 

Cajetanus, Thomas De Vio, 6, 39. 
Canus, Melchior, 39. 
Cassiodore, Aurelius, 21. 
Castronovo, Vincentius De, 39. 
Catharine of Sienna, 35. 
Chrysologns, Peter, 5. 



Chrysostom, John, 4. 
Clement, Titus Flavins, 9. 
Council of Friuli, 23. 
Council of London, 34. 
Council of Oxford, 30. 
Council of Trent, i. 
Cyprian, Thascius Caecilius, 4. 

Damiani, Peter (A Cardinal), 25. 
Dionysius, The Areopagite, 20. 
Durand, William, 33. 

Epiphanius, 12. 

Eucherius, Bishop of Lyons, 18. 

?2usebius (A French Bishop), 20. 

Ferrandus, Fulgentius, 21. 
Fulgentius, 21. . 

Gazaeus, Procopius, 5, 21. 
Gelasius I., Bishop of Rome, 20. 
Gregory the Great, 22. 
Gregory Nazianzen, 13. 

Halensis, Alexander, 31. 

Haymo, 23. 

Hesychius, 17. 

Hilary (A Roman Deacon), 11. 



571 



572 



INDEX. 



Hug-o of St. Charo, 31. 

Hugo, Abbot of St. Victor, 26. 

Innocent III., Bishop of Rome, 30. 
Irenaeus, 3. 

Jerome, St., 4. 

John the Deacon, 20. 

John IV., Bishop of Rome. 22. 

Launoy, John, 41. 
Leo the Great, 5, 19, 
Lombard, Peter, 28. 

Martyr, Justin, 3, 9. 
Maurus, Rabanus, 24. 
Milner, John, 42, 
Montes6no, John A, 36. 

Nilus (A Monk), 19. 

CEcumenius, 26. 
Origen, 10. 

Pelagius, Alvarus, 34. 
Peter of Celles, 29. 



Peter of Poictiers. 30. 
Pius IX., Bishop of Rome, i. 
Potho, Priest of Prome, 29. 
Proclus, 18. 

Radbert, Paschasius, 23. 
Remigius (A Monk of Auxerre), 6. 
Rufinus, 18. 
Rupert, 26. 

Salmeron, Alphonsus, 39. 
Scotus, Duns, 35. 
Scotus, John, 24. 
Strabo, Walafridus, 5. 
Suarez, Francis, 40. 
Syrus, Ephraem, 12. 

Tertullian, 10. 

Theodoret, 18. 

Theonas, Bishop of Alexandria, 11. 

Theophilus, 4. 

Turrecremata, John De (A Cardinal), 38. 

Winfrid, Paul, 23. 



Assumption of the Blessed Virgin 43-54 



Adamanus, 49. 

^^Ifric, Archbishop of York, 53. 
Anastasius the Librarian, 52. 
Andrew, Archbishop of Crete, 49. 
Augustine, Aurelius, 47. 

Balbulus, Notkerus, 53. 
Bede, Venerable, 50. 
Beleth, John, 54. 
Bernard (A French Monk), 52. 
Breviary, Roman, 43. 

Catechism of the Christian Religion, 44. 

Druthmarus, Christianus, 52. 



Epiphanius, 45. 

Gelesius I., Bishop of Rome, 48. 
Gregory, Bishop of Tours, 48. 

Isidore, Bishop of Seville, 49. 

Jerome, St., 46. 

John of Damascus, 52. 

Melito, 44. 

Sophronius, 46. 

Usuardus, 52. 



Worship of the Blessed Virgin 



55-90 



Abelard, Peter, 88. 

Ambrose, 80. 

Amphilochius, Bishop of Iconium, 81. 

Antoninus, 60. 

Asorius, Joannes, 89. 

Athanasius, 77. 

Augustine, Aurelius, 83. 

Basil, 78. 

Bellarmine, Robert, 63. 
Bernardine of Busti, 61. 
Bernardine, St. (of Sienna), 59. 
Bernardinus, Franciscus, 89. 
Bona, John, 64. 
Bonaventura, 56. 
Breviary, Roman, 66. 



Catharinus, Politus Ambrosius, 62. 
Chrysostom, John, 81. 
Cnapheus, Petrus, 86. 
Cyril, Bishop of Alexandria, 85. 

Devotional Works of the Church of Rome, 
66. 

Epiphanius, 78. 
Euthemius, 88. 

Gregory of Valentia, 64. 

Gregory XVI., Bishop of Rome, 65. 

Herolt, John, 60. 

Irenaeus, 75. 



INDEX. 



573 



Jonas, Bishop of Orleans, 87. 

Martyr, Justin, 75. 
Missal, Roman, 66. 

Newman, John Henry (Cardinal), 90. 

Origen, 76. 
Osorius, John, 62. 

Pererius, Benedictus, 63. 

Pius TX., Bishop of Rome, 65. 



Rhenanus, Beatus, 89. 

Sophronius, 80. 
Suarez, Francis, 63. 

Tertullian, 75. 
Theodoret, 86. 
Theophylactus, 87. 
TurseHnus, Horatius, 62. 

Viegas, Blasius De, 63. 



Invocation of Saints and Angels 



91-151 



Agobardus, Bishop of Lyons, 113, 143. 

Aiala, Peresius De, 146. 

Ambrose, 107, 118, 134. 

Apostolic Constitutions, 112, 140. 

Aristenus, Alexius, 144. 

Athanasius, 99, 114. 

Augustine, Aurehus, 109, 119, 136. 

Bannes, Dominicus, 150. 
Baluzius, Stephen, 144. 
Barnesius, John, 150. 
Basil, loi, 107, 116, 134. 
Becanus, Martinus, 102, 149. 
Bede, Venerable, 141. 
Bellarmine, Robert, 95, 149. 
Biel, Gabriel, 94. 
Bodinus, Joannes, 94. 
Breviary, Roman, 95. 

Canus, Melchior, 148. 

Cassander, George, 146. 

Cassiodore, Aurelius, 141. 

Catechism of the Decrees of Council of 

Trent, 96. 
Charlemagne, The Emperor, 141. 
Chrysostom, John, 99, 108, 119, 135. 
Claudius, Bishop of Turin, 143. 
Clemens I., Bishop of Rome, 127. 
Clement, Titus Flavius, 130. 
Costerus, Franciscus, 94, 148. 
Cotonus, Peter, 150. . 
Council of Laodicea, 132. 
Cyprian, Thascius Caecilius, 106, 131. 
Cyril, Bishop of Alexandria, 100, 112, 120, 

139- 

Didymus, 109, 119. 

Eck, John, 145. 

Epiphanius, 117. 

Eusebius, Bishop of Caesarea, 97, 133. 

Faber, James (of Etaples), 145. 
Fulgentius, Bishop of Ruspe, 121. 

(iazaeus, Procopius, 100, 112. 



Gratian, 144. 

(jregory. Bishop of Nyssa, 118. 

Gregory Nazianzen, 117. 

Halensis, Alexander, 93. 

Hermas, 104, 126. 

Hilary (A Roman Deacon), IQ7, 116, 133. 

Hilary, Bishop of Poictiers, 116. 

Ignatius, 105. 

Innocent III., Bishop of Rome, 145. 

Irenaeus, 105, 129. 

Isidore, Bishop of Seville, 141. 

Jerome, St., 134. 

Lactantius, 106, 132. 

Maldonatus, Joannes, 94. 
Martyr, Justin, 127. 
MeHssa, Antonius, 122. 

Novatian, 98, 114. 

Origen, 105, 113, 130. 

Pererius, Benedictus, 98. 
Perron, Jacques David Du, 150. 
Pius IV., Bishop of Rome, 94. 
Poly carp, 127. 

Remigius, 144. 

Ribera, Franciscus, loi. 



Salmeron, Alphonsus, loi, 148. 
Scotus, Sedulius, 143. 
Spanish " Index Expurgatorius, ' 
Stengelius, Carolus, 95. 

Tanner, Adam, 151. 
Tertullian, 130. 
Theodoret, 97, 112, 140. 
Theophilus, 129. 

Viegas, Blasius De, loi. 
Vives, Joannes Ludovicus, 94. 

Zonaras, John, 144. 



The, 95. 



574 



INDEX, 



'rRANSUBSTAXTIATION 



152-274 



Adelmanus, Bishop of Bresse, 246. 
-Elfric, Archbishop of York, 252. 
Alanus, Gulielmus, 268. 
Alcuinus, Flaccus, 204, 215, 235. 
Algerus, 255. ,^1^ 

AlHaco, Petrus Ab, 264. 
Amalarius, Symphrosius, 229. 
Ambrose, 158, 164, i6g, 176, 190, 207, 

216, 223, 232. 
Ammonius, 162, 212. 
Andrew, 227. 

Apostob"c Constitutions, 226. 
Aquinas, St. Thomas, 231, 258. 
Arnobius Junior, 159, 163, 182. 
Athanasius, 164, 200. 
Augustine, Aurelius, 156, 158, i6i, 165, 

179, 192, 202, 209, 217, 224, 233. 

Barnesius, John, 270. 

Basil, 207, 216. 

Bede, Venerable, 186, 195, 214, 228, 235. 

Bellarmine, Robert, 238, 251, 268. 

Berengarius of Tours, 246. 

Bernoldus, 250. 

Biel, Gabriel, 264. 

Bonaventura, 258. 

Caesarius, 183, 213. 

Cajetanus, Thomas De Vio, 265. 

Candidus, 229. 

Canus, Melchior, 267. 

Cassander, George, 251. 

Cassiodore, Aurelius, 204. 

Castro, Alphonsus De, 267. 

Catechism of the Decrees of Council of 

Trent, 155, 160, 206. 
Charlemagne, The Emperor, 229. 
Chronicon Beccense, 246. 
Chrysostom, John, 161, 169, 177, 191, 

201, 208, 217, 224. 
Claudius, 187. 

Clement, Titus Flavius, 173, 188, 196, 220. 
Cochlaeus, John, 267. 
Council of Bresse, 250. 
Council of Constantinople, Fourth, 229. 
Council of Lateran, Fourth, 257. 
Council of Rome, under Nicolaus IL, 247. 
Council of Rome, Fifth under Gregory 

VIL, 248. 
Council of Rome, Sixth under Gregory 

VII., 248. 
Council of Trent, 152, 157, 163, 170, 187, 

196, 205, 219, 238. 
Cusa, Nicolaus De, 264. 
Cvprian, Thascius Caecilius, 174, 189. 
Cyril, Bishop of Alexandria, 170, 203, 211, 

'235- 
Cyril, Bishop of Jerusalem, 168, 175, 200, 
221. 



Didymus, 161. 

Dionysius, The Areopagite, 226. 
Doctrinal Catechism, A, 206. 
Druthmarus, Christianus, 230, 241. 
Durandus, 259. 

Ephraem, 185. 

Epiphanius, 222. 

Erasmus, Desiderius, 265. 

Eucherius, 167. 

Eusebius, Bishop of Caesarea, 174, 199, 

220. 
Eustathius, Bishop of Antioch, 221. 
Euthemius (A Monk), 236. 

Facundus, 185, 194, 227. 
Ferus, John, 267. 
Fisher, John, 251, 265. 
Florus Magister, 243. 
Fulbert, Bishop of Chartres, 245. 
Fulgentius, 167, 185, 213, 227. 

Gamachaeus, Philippus, 270. 
Gaudentius, 159, 181, I93, 211, 218, 225. 
Gazaeus, Procopius, 204, 227, 235. 
Gelasius, Bishop of Cyzicum, 213. 
Gelasius I., Bishop of Rome, 170, 182. 

226. 
Gerbert, 245. ' 
Gregory, Bishop of Nyssa, 161, 175, 216, 

223. 
Gregory the Great, 162, 186, 214. 
Gregory Nazianzen, 161, 164, 169, 190, 

207, 222. 
Gregory of Valentia, 269. 

Halensis, iVlexander, 231. 

Haymo, 218. 

Hesychius, 180, 192, 235. 

Hilary, Bishop of Poictiers, 190, 216. 

Hilary (A Roman Deacon), 221. 

Hildebert, 255. 

Hincmar, 205, 236. 

Honorius, Priest of Autun, 237. 

Ignatius, 188. 

Innocent III., Bishop of Rome, 237, 251. 

Irenaeus, I55, 172, 188, 219. 

Isidore, Monk of Pelusiota, 157. 

Isidore, Bishop of Seville, 186, 194, 235. 

Jerome, St., 177, 191, 201, 208, 223, 233. 

John of Damascus, 162. 

John (A Theologian of Paris), 259. 

Lanfranc, Archbishop of Canterbury, 246, 
Leo the Great, "170, 194. 
Liturgy of St. Basil, 225. 
Lombard, Peter, 237, 257. 



INDKX. 



575 



Macarius of Egypt, 176, 223, 232. 
Marca, Petrus De, 271. 
Marcus, Monk of Nitra, 180, 2 [7. 
Martyr, Justin, 171, 219. 
Matthew" (A Monk), 247. 
Maurus, Rabanus, 215, 242. 
Maxentius, John, 194, 227. 
Montanus, Benedictus Arias, 268. 

Nicolaus II., Bishop of Rome, 256. 
NicoUnus, Stephen, 266. 
Nilus (A Monk), 182. 
Novatian, Priest of Rome, 163. 

Ockham, Wilhelmus De, 261. 

Olympiodorus, 194. 

Optatus, 201. 

Origan, 158, 173, 189, 197, 206, 216, 220, 

232. 
(^sbern, 256. 

Philo, 201. 
Primasius, 214. 
Proclus, 194. 
Prudentius, 230. 

Radbert, Paschasius, 236, 239. 
Ratramnus, 230, 241. 



Rhenanus, Beatus, 266. 
Rupert, 195, 256. 

Salvianus, 159. 

Scotus, Duns, 262. 

Scotus, John, 244. 

Scotus, Sedulius, 215. 

Sedulius, Caelius, 159. 

Semica, John, 251, 258. 

Sinaita, Anastasius, 167. 

Soto, Dominicus A, 231, 237. 

Strabo, Walafridus, 204, 236, 240. 

Suarez, Francis, 269. 

Suidas, 230. 

Syrus, Ephraem, 175, 222, 232. 

Tanner, Adam, 271. 

Tertullian, 160, 168, 189, 197, 215, 219. 
Theodoret, 166, 181, 212, 218, 225. 
Theodorus, Bishop of Mopsuestia, 203. 
Theophilus, 188, 192. 
Theophylactus, 205. 
Tonstall, Cuthbert, 266. 
Turrecremata, John De, 231. 

Vasquez, Gabriel, 270. 
Victor, 193. 
Vigihus, 204. 



Purgatory .... 

Adamanus, 357. 

.Elfric, Archbishop of York, 379. 
Albert the Great, 385. 
Alcuinus, Flaccus, 359, 378. 
Ambrose, 298, 319, 335, 351, 371. 
Ammonius, 342. 

Apostolic Constitutions, 304, 342, 355. 
Aquinas, St. Thomas, 387. 
Arnobius Junior, 349. 
Athanasius, 293, 317. 
Augustine, Aurelius, 282, 284, 302, 322, 
339. 352, 373, 382. 

Bar-Cepha, Moses. 325. 

Barnesius, John, 387. 

Basil, 278, 294, 333, 371. 

Bede, Venerable, 279, 284, 305, 344, 358, 

377- 
Bellarmine, Robert, 276, 283, 285, 307. 
Berengosus, 360. 

Bernard, Abbot of Clairvaux, 306, 327. 
Boethius, Severianus, 383. 
Bulenger, Jule Caesar, 386. 

Caesarius, 375, 
Cassander, George, 364. 
Castro, Alphonsus De, 307, 327, 386, 388. 
Cerarneus, Theophanes, 381. 
Charlemagne, The Emperor, 359. 
Chrysostom, John, 282, 300, 320, 337, 
352. 



275-389 

Clement I., Bishop of Rome, 290. 

Clergy of Pisa, The, 385. 

Clifton Tracts, The, 285, 329. 

Cosmas Indicopleustes, 324. 

Costerus, Franciscus, 276. 

Council of Aix La Chapelle, Second. 305, 

Council of Florence, 388. 

Council of Trent, 275, 307, 345. 

Cyprian, Thascius Caecilius, 291, 332, 348. 

Cyril, Bishop of Alexandria, 278, 284, 303, 

374- 
Cyril, Bishop of Jerusalem, 318, 332, 349, 

^69. 

Dionysius, The Areopagite, 355. 
Doctrinal Catechism, A, 345. 
Druthmarus, Christianus, 280. 

Eligius, 344, 376. 
Epiphanius, 296, 334, 350. 
Erasmus, Desiderius, 386. 
Etherianus, Hugo, 361. 
Eusebius, Bishop of Caesarea, 349. 
Euthemius, 280. 

" Faith of Catholics, The," 275. 329. 
Fisher, John, 385. 
Fulgentius, 282, 342. 

Gaudentius, 374. 
Gazaeus, Procopius, 344. 



0/ 



76 



INDEX. 



(Jennadius, 304. 
(Gregory of Valentia, 283, 389, 
(Gregory, Bishop of Nyssa, 297. 
(iregory the Great, 344, 356, 384. 
(Gregory Nazianzen, 296, 335, 371. 
Gregory Thaumaturgus, 332. 
Gretser, Jacob, 308. 
(irimaldus, 360. 

Haymo, 379. 

Herveus, 306, 380. 

Hesychius, 340. 

Hilar}', Bishop of Poictiers, 282, 294, 318 

332, 370. 
Hilary (A Roman Deacon), 370. 
Hincmar, 360. 
Hippolytus, 315. 
Honoratus, Antoninus. 304. 

Ignatius, 290. 

Innocent XL, Bishop of Rome, 361. 

Innocent III., Bishop of Rome, 362. 

Irenaeus, 291, 313. 

Isaac the Syrian, 304. 

Isidore, Monk of Pelusiota, 341. 

Ivo, 384. 

Jansenius, Cornelius, 281. 
Jerome, St., 282, 299, 320, 336, 373. 
John XXII., Bishop of Rome, 327. 
John of Damascus, 377. 

Lactantius, 293, 317, 369. 
Lanfranc, 380. 
Leo the Great, 341. 
Liturgy of St. Basil, 354. 
Liturgy of St. Chrysostom, 354. 
Liturgy of St. Gall. 354. 
Liturgy of St. Gregory, 353. 

Macarius of Egypt, 297. 
Maldonatus, John, 279, 281. 
Martyr, Justin, 290, 312, 331. 
Maurus, Rabanus, 360, 379. 



Maximus, 357. 
Medina, John, 363. 

Nilus, Archbishop of Thessalonica, 387. 
Novatian, 317. 

CEcumenius, 326, 380. 
Olympiodorus, 342. 
Origen, 291, 316, 331, 347, 367. 
Otto, 384. 

Pachymeres, George, 362. 

Patrick, St., 303. 

Paulinus, Bishop of Nola, 374. 

Peter, Abbot of Cluny, 361. 

Pomerius, Julianus, 304. 

Primasius, 376. 

Prudentius, Aurelius Clemens, 323. 

Rhenanus, Beatus, 363. 

Renaudotus, Eusebius, 366, 389. 

Ribera, Franciscus, 279. 

Rigaltius, Nicolaus, 329. 

Ruhnus, 374. 

Rupert, 380. 

Rychel, Dionysius A, 280. 

Salmeron, Alphonsus, 365, 388. 
Scotus, Sedulius, 378. 
Sinaita, Anastasius, 305, 324, 356. 
Sixtus, Franciscus (of Sienna), 328, 366, 

389- 
Soto, Petrus De, 387. 
Stella, Didacus, 280. 
Strabo, Walafridus, 280, 359, 378. 
Suarez, Francis, 281. 
Syrus, Ephraem, 295, 334. 

Tertullian, 314, 347. 

Theodoret, 324, 341. 

Theodorus, Abbot of Campon, 357. 

Theophylactus, 279, 283, 306, 325, 380, 

Toletus, Franciscus, 281, 

Vergilius, Polydorus, 386. 
Yictorinus, 317. 



Papal Supremacy 



39^457 



/Elfric, Archbishop of York, 411, 420. 
Agatho, Bishop of Rome, 399, 443. 
Albanus, John Hieronymus, 422. 
Alliaco, Petrus Ab, 420. 
Ambrose, 394, 402, 404, 412, 415. 
Anselm, Canon of Laon, 420. 
Apostolical Canons, 438. 
Apostolical Constitutions, 429, 456. 
Astensis, Bruno, 411. 
Athanasius, 415, 423. 

Augustine, Aurehus, 397, 403, 404, 407, 
409, 416, 427. 

Basil, 402, 406. 

I'ede, Venerable, 399, 418, 433. 



Bellarmine, Robert, 390, 422, 437. 
Benignius, Simon, 421. 
Bernard, Abbot of Clairvaux, 434, 439. 
Boniface III., Bishop of Rome, 432. 
Boniface VIIL, Bishop of Rome, 421, 437. 

Caius, 454. 

Callistus II., Bishop of Rome, 447. 

Caro, Hugo De Sancto, 420. 

Cassianus, John, 398. 

Cedrenus, George, 400. 

Chrysologus, Peter, 410. 

Chrysostom, John, 396, 406, 408, 413, 

436, 442. 
Clement L, Bishop of Rome, 392. 



INDEX. 



577 



Columbanus, 433. 

Council of Carthage, Sixth, 428. 

Council of Carthage, Third, 427, 

Council of Chalcedon, 430. 

Council of Constantinople, 427. 

Council of Milevis, 428. 

Cusa, Nicolaus De, 400. 

Cyprian, Thascius Caecilius, 393, 406, 

423, 425, 435, 438. 
Cyril, Bishop of Alexandria, 397, 409, 417. 
Cyril, Bishop of Jerusalem, 393. 

Dionysius, Bishop of Corinth, 454. 
Doctrinal Catechism, A, 405, 407. 
Druthmarus, Christianus, 410. 

Epiphanius, 394, 408, 455. 
Erasmus, Desiderius, 411. 
Eusebius, Bishop of Caesarea, 393, 423, 

455- 
Euthemius, 400. 

Felix III., Bishop of Rome, 413. 
FirmiUan, 426. 
Fleury, Claude, 440. 
Horus Magister, 436. 

Gaudentius, 397. 

Gelasius I., Bishop of Rome, 439, 442. 

Gerardus, 400. 

Gregory the Great, 398, 414, 418, 430, 443. 

Gregory, Bishop of Nyssa, 412. 

Gregory II., Bishop of Rome, 444. 

Gregory VII., Bishop of Rome, 421, 445. 

Gregory IX., Bishop of Rome, 448. 

Gregory Nazianzen, 394. 

Hadrian I., Bishop of Rome, 399, 445. 

Haymo, 419. 

Hilary, Bishop of Foictiers, 404, 408,412. 

Hilary (A Roman Deacon), 412, 435. 

Hincmar, 414. 

Honorius III., Bishop of Rome, 448. 

Ignatius, 435. 

Innocent III., Bishop of Rome, 437, 447. 

Innocent IV., Bishop of Rome, 448. 

Irenaeus, 424, 453. 

Isidore, Bishop of Seville, 399, 418. 

Isidore, Monk of Pelusiota, 409. 

Jerome, St., 394, 402, 404, 416, 423, 426. 
John VIII., Bishop of Rome, 414, 436. 
Jonas, 410. 



Leo the Great, 405, 410. 

Leo II., Bishop of Rome, 444. 

Liturgy of St. James, 409. 

Maldonatus, John, 407, 411. 
Marca, Petrus De, 456. 
Marcellus, Christopher, 421. 
Martyr, Justin, 392, 441. 
Maurus, Rabanus, 400. 
Maximus, 398. 
Modestus, 418. 

Nicolaus I., Bishop of Rome, 410, 436, 
445. 

Optatus, 404. 
Origen, 392, 402, 404. 

Paschal, 447. 

Paul III., Bishop of Rome, 449. 

Paulinus, Bishop of Aquileia, 399. 

Peter, St., 438. 

Photius, 405. 

Pius v.. Bishop of Rome, 449. 

Polycarp, 440. 

Polycrates, 425. 

Puccius, Antonius, 422. 

Radbert, Paschasius, 419. 
Rigaltius, Nicolaus, 405. 
Rio, Baltassar Del, 421. 
Rufinus, 417, 456. 

Scotus, Sedulius, 419. 

Sixtus, Franciscus (of Sienna), 403, 450. 

Sixtus v.. Bishop of Rome, 449. 

Socrates, 429. 

Spondanus, Henricus, 450. 

Strabo, Walafridus, 419. 

Sylvius, /FLneas, 434. 

Symmachus, 443. 

Synesius, 439. 

Tertullian, 392, 414, 425, 441, 454. 
Theodoret, 398, 413, 417, 429. 
Theophylactus, 400, 405, 414. 

Urban, 447. 

Valesius, Henricus, 457. 
Victoria, Franciscus De, 40T. 

Zacharias, 444. 



Papal Infallibility 



45^5-570 



Adrian VI., Bishop of Rome, 538. 
Agatho, Bishop of Rome, 473. 
Ambrose, 465, 509. 
Apostolic Constitutions, 471. 
Aquinas, St. Thomas, 535. 



A'stensis, Bruno, 474. 
Augustine, AureHus, 468, 515. 

Bailly, Louis, 548. 
Barrow, Isaac, 544. 



578 



INDEX. 



Basil, 465, 507. 
Bede, Venerable, 473. 
Bellarmine, Robert, 476, 542, 563. 
Bernard, Abbot of Clairvaux, 474, 534. 

Canus, Melchior, 475, 5^1. 

Cardillus, Gasper, 541. 

Cassanis, Zenzelinus De, 536. 

Castro, Alphonsus A, 540. 

Celestine I., Bishop of Rome, 518. 

Chrysostom, John, 466, 512. 

Clement, Bishop of Alexandria, 464. 

Clement, Bishop of Rome, 486. 

Condemnation of Callistus I., 553. 

Condemnation of Liberius, 554. 

Condemnation of Honorous I., 555. 

Condemnation of Victor I., 552. 

Constantine, The Emperor, 503. 

Council of Antioch, 500. 

Council of Basle, 562. 

Council of Carthage, 470. 

Council of Chalcedon, 526. * 

Council of Constance, 561. 

Council of Constantinople, 513. 

Council of Constantinople, Second, 530. 

Council of Constantinople, Third, 532. 

Council of Ephesus, 519. 

Council of Milevis, 470. 

Council of Nicaea, 501. 

Council of Pisa, 560. 

Council of Rome, 501. 

Council of Sardica, 504. 

Cyprian, Thascius Caecilius, 464, 496. 

Cyril, Bishop of Alexandria, 470, 518. 

Declaration of Faculty of Divinity of 

Paris, 544. 
Declaration of Gallican Clergy, 544. 
Doctrinal Catechism, A, 548. 

Examination of Vatican Council and Term 
Ex Cathedra, 564. 

Faber, James (of Etaples), 474. 
"Faith of Catholics, The," 549. 
Fessler, Joseph, 461. 
Firmilian, 500. 
Fullwood, Francis, 545. 

Gelasius I., Bishop of Rome, 529. 

Gerbert, 533. 

Gerson, 485. 

Gratian, 560. 

Gregory the Great, 472, 531. 

Gregory Nazianzen, 509. 

Gregory VII., Bishop of Rome, 534. 

Gregory IX., Bishop of Rome, 535. 



Hilary, Bishop of Poictiers, 465. 
Hilary (A Roman Deacon), 507. 

Ignatius, 487. 

Innocent III., Bishop of Rome, 534. 

Irenaeus, 489. 

Jerome, St., 466, 510. 

Julius I., Bishop of Rome, 503. 

Kendrick, Archbishop of vSt. Louis, 478, 

549- 
Kenrick, Francis Patrick, Archbishop of 
Baltimore, 462. 

Lapide, Cornelius A, 477. 

Leo the Great, 471, 524. 

Liberius, 506. 

Liebermann, 545. 

" LTnfaillibiHte Papale," 479. 

Littledale, R. F., 552. 

Mahan, Milo, 552. 
Maldonatus, John, 475. 
Manning, Henry Edward, 460. 
Manning, Robert, 547. 
Maurus, Rabanus, 533. 
Musso, Cornelius, 538. 

Optatus, 507. 

Paul III., Bishop of Rome, 539. 
Paul IV., Bishop of Rome, 563. 
Pius IV., Bishop of Rome, 541. 
Prosper of Aquitaine, 471. 

Roman Catholic Confession, 544. 
Roman Catholic Principles, 545. 

Simplicius, 528. 

" Sincere Christian Instructed, The," 548. 

Siricius, 511. 

Sixtus v., Bishop of Rome, 542. 

Socrates, 523. 

Sozomen, 526. 

Spaulding, M. J., 461. 

St. Vincent of Lerins, 520. 

Stenchus, Augustine, 540. 

Tertullian, 464, 492. 
Tostatus, Alphonsus, 536. 

Vatican Council, 459. 
Veron, Franciscus, 542. 
Vigilius, 529. 

Weninger, F. X., 462. 



